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Surname, Initial(s). (2012) Title of the thesis or dissertation. PhD. (Chemistry)/ M.Sc. (Physics)/ M.A. (Philosophy)/M.Com. (Finance) etc. [Unpublished]: University of Johannesburg. Retrieved from: https://ujdigispace.uj.ac.za (Accessed: Date). (~j 1I-f I
AL-QURTUBI'S TAFS[R OF SORAH YA-SIN
by
MUHAMMAD ASHRAF EBRAHIM DOCKRAT
Dissertation
submitted in partial fulfilment ofthe requirements for the degree
MASTER OF ARTS
in
ISLAMIC STUDIES
in the
FACULTY OF ARTS
at the
RAND AFRIKAANS UNIVERSITY
SUPERVISORS: PROF. A.R.I. DO I PROF. J.A. NAUDE
JUNE 1995
" ACKNOWLEDGEMENTS
It is customary to prefacesuch works as the present one with a Cormal acknowledgement of help received Crom various quarters.
I should like to express my gratitude to Professor 'Abdul Rahman I. Doi and Professor J .A. Naude, my supervisors, who endured me to write my MA thesis on this topic and (or their valuable suggestions, extensive help and keen interestevinced throughout my work.
Professor J. van Rcnsburg has been kind enough to provide invaluable guidance in the usage of translation and theory literary.
I am also indebted to Mrs. M.e. Uys for the secretarial assistance she has so efficiently rendered to me during the preparation of the thesis.
My colleagues and students at the R.A.U. have been generous and supportive of my endeavours. '1
Special thanks go to my dear friend 'Abd AI-Qldir Chouglay who painstakingly proof-read the manuscript. My teacher, Hassanbhai Jooma, deserves my appreciation (or applying his expertise in language to refine this thesis.
I thank my (ather, Ebrahim S. Dockrat, my mother Jamila, my wiCe Aamena, my son Usamah, my Ma, Nezreen, Siraaj and Yusuf for their support and sacrifice.
I take this opportunity to thank them once again (or their thoughtful appreciation.
May Allah reward them all generously for their contributions.
MAULANA MUHAMMAD ASHRAF E. DOCK RAT ii
ABSTRACT
Entitled AI-Ququbl's Tabirof Silrah Ya-Sin this thesis begins by introducing the reader to Islamic scholarship in Spain. The renowned MalikI exegete Abu 'Abdullah Muhammad ibn Abu Bakr ibn Farj AI-An~arl AI-Khazrajl AI-QuqubI AI-Andaiusl (d. 612/1272) made his greatest contribution in the field of ta/jir (Qur 'llnic exegesis) with his voluminous Al-Jiimi, Ii A~kAm Al-Qur'an wa-Mubayyin limj Ta~ammanahu min Al-Sunnah wa-Ay AI-Furqan.
A central theme of this thesis is to examine the concept of translation as it concerns works of tafsir. Most of the great works of tafstr have to date not been rendered into another language. While one may argue that the ideal way tostudy a religion and its sacred text is in the language of that particular religion, the non-scholar often finds this an insurmountable task. These thoughts and reflections of the predecessors on the sacred texts must be communicated to the laity so that their understanding of their respective religions may be enriched. Translations of these wtirks, therefore, have an important place in the development of the religious community.
Translation is complex. This complexity has not, however, deterred scholars from appreciating its usefulness. This is especially true for religious texts. This study firstly looks at linguistic translation theories that have been developed. It is concluded that theories developed in recent times have either described methods adopted by translators in their translated works or have prescribed to translators an approach to be followed. The specific purpose of this study is to apply the theory of translation developed by the translators and interpreters associated with the Ecole Superieure d'lnterpretes et de la Sorbonne Nouvelle, Universite de Paris III to a work ofta/Jlr. The innovative contribution of this theory is its "interpretative" approach. Thisschool demonstrates that the theory of iii
translation must be co-extensive with a general theory of discourse. As opposed to linguistic theories of translation, the Paris School offers an approach based on an analysis of the meaning of discourse.
For the purpose of this study a selection of the taJ'Ir is translated by applying the Parisian theory. Theselection, Sarah Ya-Sin, is referred to in Tradition literature as the "heart oC the Qur ~n" and encapsulates the essential Qur 'nic message for every believer who makes the recital oC this section part of his daily devotional practice. This thesis also aims to show that the translation process is a useful one because as the translator goes about his work he always becomes aware oC aspects of the original, such as style and method, and these observations should not be lost but instead recorded. The purpose ofsuch endeavour would be that students of the original tafsir searching Cor a deeper understanding and appreciation oC the work will benefit from such a study. Here some observations and conclusions gleaned from translating Sarah Ya-Sln have been made in the case of Imam AI-Qur~ubl's work.
With translation as an effective tool, to the understanding of the Qur'lnic message as comprehended by the scholars of taJ'Ir in all ages the need Cor dynamic translation theories exists. When a translator adopts a near equivalent Cor a certain word and that word is then used repeatedly by later translators, the rendering becomes a close equivalent of the original in its connotation. Translators of the works of tafslr and other Islamic texts face the challenge of developing similar conventions which through standard usage will achieve the same effect.
No tafslr may be divorced from its author. The author is very much part of the tafsir. A knowledge of the background of the author, and the period in which he worked, is fundamental to understanding and analysing the more subtle aspects of his ta/sIr. This is essential since the muJ~,ir explains the Qur 'in in a manner that the Qur In will address iv
the essential issues of his time. The iafsir is then useful to the reader as an indication of the mujassir. This does however not diminish from the usefulness of a tajsfr in later times.
In fact it is shown how an encyclopaedic work like Al-Qurtubr's AI-Jami' has much use.
One of the i'jaz of the Qur 'an is that, its message is still shining through many screens of translation. What can be visualised by non-Arabic readers is its subject matter. Having considered that no translation or interpretation can do justice to the sublime literary style of the original, the translator of the original Arabic Qur 'an, or its classical Arabic tajsir, if he is careful, can convey some of the miraculous ideas expounded in the Qur 'an.
Al-Qurt ubr has been successful in his exegesis of the Qur 'an and one hopes that the present translator of his tajsfr of Siirah. Ya-SIn has captured a glimpse of that success in his English rendition.
----{)Oo- v
NOTES ON TIlE TRANSLITERATION OF ARABIC WORDS
The system of transliteration followed in this dissertation is as follows:
Letters of the Alphabet (in the order they usually appear)
Vowell and DiphtoD~ a (fo.t1}ah) u (~o.mmah) i (k4.!rah)
l (for the o.lIf rna qo.bl jat1}ah) a ((or the ya' al-mo.qjOrah) o (for waw rna ~ammah) vi
(for ya' ma qabl ko.Jrah) aw (for waw mOo qabl/atJ.&ah) ay (Ior ya' ma qabl fathah) . .
When the noun or adjective ending in ta' marbi}!ah is indefinite, or is preceded by the definite article, without following hamzah al-wa~l, u' marbiJ!ah is transliterated h.
When the word ending in ta' marba!ah is in the construct state and before hamzah al-wa~l, ta'marbll!ah is transliterated t.
The relative adjective is transliterated I and not ryat the end of a word when not (allowed by hamzah al-wa~l.
The al of the article is always transliterated as alwhether it is followed by a "sun letter" or not, i.e. regardless of whether or not it is assimilated in pronunciation to the initial consonant ofthe word to which it is attached.
Rules (or the capitalization of English are followed, except that the definite article al is capitalized when the word to which it is attached bya hyphen is capital.
Ibn and bin are both transliterated ibn in all positions.
Note the transliteration of Alllh alone and in combination: AlIlh billah lilllh
--000- vii
ABBREVIATIONS
s.tt. after the year ofthe Hijrah. B.C. before Christ, before the common era. C.E. Christian era. cf confer (= com pare). d. died. ed. edit, edited. Ed. editor. e.g. exempli gratia (= for instance). encyc. encyclopaedia. etc. et cetera. f (pi. If) following page. l. e. that is. info. information. n. note. 'i n.d. no date. n.n. notes. p. (pl. pp.) page. Q. Qurln. q.v. quod vide (= which see). S. sarah (chapter). S./t. ~V. ~aua. AllAhu 'alayhi wasaUam (Allah's salutation and peace be upon him) s.v. sub voce (= under the word or title). trans. translator/so v.t« verse.
VIZ. videlicet (= namely).
" viii
TABLE OF CONTENTS
Page
ACKNOWLEDGEMENTS I
ABSTRACT 11
NOTES ON THE TRANSLITERATION OF ARABIC WORDS v
ABBREVIATIONS VII
CHAPTER ONE: INTRODUCTION .
1.1 Islamic scholarship in Spain: An Introduction 1 1.2 The Life and works of Al-Qur!ubI: A short biographical
sketch 2 1.3 Statement of the problem 7
1.4 Aims 8
1.5 Methodology 9
CHAPTER TWO: TRANSLATING AL-QURTUBI's TAFSlR OF SfJRAH
YA-SlN:A METHODOLOGICAL APPROACH 2.1 The need for translation and explanation of the Qur arne Text 11
2.2 Theories and problems of translation 12
2.3 Gadamer's views on fulfillment of sense bestowed by the translator
to the text 14
2.4 Nida's theory and translation theories 15
2.5 The theory applied in this work 18 ix
Page
2.5.1 Introduction 18 2.5.2 Analysis of the Translation Process 20 2.6 The methodology followed in this translation 25
CIIAPTgR THREE: A TRANSLATION OF AL-QURTUBI'S TAFSIR OF SORAH YA-~N 27
CIIAPTER FOUR: ANALYSIS 4.1 Introduction 109 4.2 Literary Style 109 4.3 AI-Qur~ubl and the aJ:8diil1literature 112 4.4 AI-Qurtubl's methodology of quoting sources 112 4.5 The Encyclopaedic nature of Al-Jiimi' 118
AI-Qur~ 119 4.6 ubi's concern for detail I! 4.7 AI-Qur~ubl and analogical deduction 120 4.8 Use of [srii 7LIyiit 121 4.9 Issues of 'A qii 'id 123 4.10 AI-Qur~ubl's observations of natural phenomena 125 4.11 Eschatology 127 x
Page
cnAPTER FIVE: TOE PLACE OF AL-QURTUnl AMONGST THE MUFASSIRON
.1.1 Introduction 128
.1.2 Classifying AI-Ququbl's Al-Jiimi' LI A~kam Al-Qur'an 132 5.3 AI-Qurtubl's distinctive methodology of taf.slr writing 139
CHAPTER SIX: CONCLUSION 144
BIBLIOGRAPHY 146 1
CDAPTER ONE
INTRODUCTION
1.1 ISLAMIC SCDOLARSDIP IN SPAIN: AN INTRODUCTION
Islam, nourished in the Jazlrah AI-A ndalUJ (Spain/Iberian Peninsular) for almost nine centuries beginning with 92/711 almost up to 1610 and beyond.
It is in Spain that great thinkers, philosophers and njal aI-din (men of religion) Oourished under the noble patronage of Spanish rulers. Spain produced scholars in all fields: AI-Qur~ublj Ibn AI-K,harrlit; Ibn 'Arabt; AI-BlijJ; Ibn 'Abd AI-Barr
in the field of Qur lnj 'Amr AI-Dlinl, the expert muqri (teacher of qira 'at); Baql ibn Mals.hlad; Qasim ibn Asbaghj Ibn AI-FarlidI and RAjI' ibn Abu Bakr in the field of ~adil!l; AI-Masmudl; Ibn ~azm and Mu~ammad ibn Waddah in the field of fiqhj Ibn Tufayl; Ibn Zuhr; Ibn Blijjah in the field of medicine; Ibn Ru§.hd; Ibn Masarrah and Ibn Tumlus in the field of philosophy; and Ibn Zaydun in the field of poetry.
It is noteworthy that the contribution of the scholars of AI-AndaIUJ is preserved in biographical works like TariM 'Ulama' AI-AndalUJ of Ibn AI-FarAdl (d. 403/1012); Jadwah AI-Muqtabi~ Fi J2hikr Wu14t AI-AndalUJ of AI-Humaydl (d. 488/1095); KltAb AI-$i~ of Ibn Bamkual (d. 578/1185); AI-Mu'jam of Ibn AI-'Abbtr (d.
658/1260); AI-WaJavat AI-A 'yan of Ibn Kh!lliklin (d. 680/1282); AI-Mu'Jam AI-ShuvOM of Ibn DimyAp (d. 704/1306) and AI-$I~ ,tI-$da~ of Ibn Zubayr
.' 2
(d. 707/1308).1
In short, Muslim Spain provided its remarkable intellectual contribution in all the fields oC knowledge. Even after the disintegration of the Spanish Caliphate into tiny principalities, princely patronage to learning did not diminish. Instead each of these became new centres oC literary activities. Al-Ququbl had to his advantage the works of great luminaries who had left behind a treasure. llis Al-JAmi' Ii A~k4m AI-Qur'4n mirrors the versatility of his great predecessors in his explanatory notes on various subjects be it ~adIlhi fiqh; u~al al-fiqh; history; etymology; sufism; philosophy; 'logic; his lucid prose or love for poetry.
1.2 TOE LIFE AND WORKS OF AL-QURrUBI: A SOORT BIOGRAPHICAL SKETCH
" Abu 'Abdullah Mu~ammad ibn A~mad ibn Abu Bakr ibn Farj Al-Ansllrl AI-K,hazrajl AI-Qur~ubI AI-Audalusl (d. 671/1272), was undoubtedly a scholar well-versed in the Islamic sciences. He was particularly accomplished in the fields of taf$ir (Qur lnic exegesis), ~adIth (tradition) and fiqh (Islamic jurisprudence). AI-Qur~ubl was a MaJiJcI scholar since this school of law was prevalent during his period in the Ma9l1reb and Upper Egypt.
Information about his early life is scanty. The actual date of his birth is, for example, unknown. lie was certainly born in Cordova in Spain as is confirmed by
Ibn Far~Qn in his article on AI-Qur~ubI in his DiUj - a biography of the .\f4/tki jurists oC Al-Andalus (Spain) and the rest oC the Maghreb detailing their lives and
1 These biographical works are themselves testimony to the scholarly fervour of the time.
" 3
works up to almost the fourteenth century C.E.1
Another valuable source of information on Al-QuqubI is the work Na/1} AI-fib Min Ghu~n Al-Andaluj AI-Ra!Ib of the famous biographer Al-Maqqarl. Here Qur~ubl's teachers are mentioned. They include some of the famous scholars of Spain at that time. The most well known of Al-Qur] ubi's teachers is SllaYkh Abu 'Abb!s A~mad ibn 'Umar Al-Quq ubI the author of Al-Mufham Ii S!Jar~ !ja~i~ Muslim. It is from Shaykh AbO 'Abbas that Al-Qur~ ubi learnt the Qur lnic and hadIJh disciplines.
Shay!h AbU 'Abblis was an eminent MalikI jurist born in Cordova in 578/1173. He died in Alexandria in Egypt in the year 656/1259. The Shaykh was also a proficient grammarian and a foremost expert of the Arabic language. His contribution in the life and scholarship of Al-Qur~ ubi is evident in the volumes of Al-Quq ubt's tafsir and his other works on aspects of ethics. AI-QuqubI not only displays a versatile command of the language but is also interested in both literary and aesthetical
aspects of the language. Sllaykh Abu 'Abba.s was also a famous traveller wi th a pious zeal for imparting Islamic knowledge wherever he went. He travelled in the
Orient where his reputation became widespread. 2 Apart from other works of Sllay!h Abu 'Abbls is Al-Mufham which finds as an authority cited time and again by the muJ,laddi1b S,.haYkh Sharf AI-DIn AI-Nawawl.
Mention is made of two other teachers of AI-QuqubI from whom he learnt Qur 'an and had/lb...They are: fUfiz...AbO 'Ali AI-Hasan ibn Muhammad ibn Muhammad. AI-Bakrl and f.Ufi~ AbU AI-~asan 'Ali ibn Mu~ammad ibn 'Ali ibn I.laf~ Al-Yahsubt.. The latter is not mentioned by AI-Ilhahabl in his T'afstr
Ibn Farhan, AI-DiMj AI-Ma4Jjhab Ii Ma'rifah ,t'yin 'UlamA' Al-Ma4!Jhab, Cairo, 1329 A.fI., pp. 317-318. 2 Encyclopaedia of Islam, The, Leiden, 1960, vol. se, p. 512. 4
wa-AI-Mu!a,s,iron. 1
AI-QuqubI's biographers point out that the Imam was a very talented person right (rom his childhood. He soon became very famous and recognized as an Imam (leader of thought). Al-Ilhahabl in his TariM AI-I,lam praises AI-Quq ubI's versatile scholarship in the following words: "an ocean of learning whose works testify to the wealth of his knowledge, the width
of his intelligence and his superior worth. "2 Another scholar who has written on Al-Ququbl in his work 'UyOn AI-TawarfM is the biographer Al-Kutub]. He has eulogised AI-Ququbi for his brilliance and mentions him as a: "conscientious scholar who was remembered as a pious man, inclined towards zuhd (asceticism) and
meditation on the life after death."3
AI-QuqubI's works include:
1. Kitab AI-Tagnkar. (The Book of Remembrance). -I 2. Kitab AI-Ta4!Jkirahfi A~wal AI-Mawta wa-'UmiJr AI-AMirah. (The Book Remembering the Condition of the Dead and Eschatological Affairs). 3. Qam' Al-I!ir~ bi AI-Zuhd wa-AI-QanA'ah. (Limiting the Desires by Asceticism and Satisfaction).
These works all attest that AI-QurtubI. was a man of piety (Sahib.. AI-Taqwa), honesty, integrity, sincerity and humility. A great deal of evidence to support this view can be found in his famous work AI-J4mi', where he elucidates on various .aspects of virtuous life and ideals of simplicity, while explaining the verses of the Qur 'An. He actualized his t4quui (piety) as he was seen appearing in public clothed
ibid. c.f Al-Ilhahabl, Ta/Jir wa AI-Muffa.sslriJn, Beirut, 1987, p. 150. 2 Dhahabl, Mu~ammad ibn A~mad, TanM Ai-/sUm, Oxford, Bodleran Library ~t.s. Land. Or. 304, p. 611. 3 AI-Kutubl, 'Uyan Al- Taw4ri&h, Cairo, 1970, vol. 3, p. 98. 5
in a single garment and a small cap (taqiyah).
Al-Ququbl lived and taught in Spain and then following the footsteps of his master Abu 'Abbas A~mad ibn 'Umar AI-Qur~ ubi; he too made his way to the Orient and
ultimately settled in Upper Egypt1 at a place called Minat Bani Khaslb. He died in theyear 671/1272.2
AI-Qur~ublt like his contemporaries of Cordova, spent his life in teaching and writing as the environment was very conducive for scholars and they were mutually inspired by each other through their intellectual discourses.
The following books have been mentioned unanimously by all his biographers:
1. AI-Jami' Ii A~kam Al-Qur'an wa-Mubayyin lima Ta~ammanahu min Al-Sunnah wa-Ay Al-Furqan. This work is the magnum-opus of AI-QuqubI and it is by this book that AI-Qur~ubI is well known throughout the Muslim world. Scholars haee acknowledged the merit of this work and insist on the benefit that may be derived by the Muslim ummah for all time to come.
'Abd Al-'Allm Al-Bardunt, while commenting on AI-Qur~ubI'S ta/sir in his preface to the second edition of AI-Jimi' writes: "this work is such that the reader can almost dispense with the study of works of fiqh."3
It seems quite possible that Al-Qur~ublt like his master, settled in Upper Egypt rather than other place because this region had come under the growing inOuence of the ~faltJ:j maflllhab. 2 Ibn Al-'Imldt ShaJiharat, Beirut, 1982 t vol. 5, p. 335. 3 AI-Qurtubl,..Al-Jami' Ii AhkAm Al-Qur'an wa-Mubawin lIma Tadammanahu. mm Al-Sunnah wa-Ay AI-Furqan, Cairo, n.d., vol. It p. 3. 6
2. AI-Asma' This work deals with the AsmA ' Allah AI-~/usna (the most beautiful names of Allah) which is very much in use by Muslims throughout the world, as they form a major part of !l!Jikr (remembrance) of Allah.
3. AI-Ta!l!Jkiir Ii Af~al Al-AgfikAr This book has been written on the same pattern as Shaykh SharC AI-Dan AI-Nawawl's work AI-Tibyiin and is perhaps more comprehensive than the
latter.
4. Kitiib AI-Tadhkirah Ii A~wiil AI-Mawta wa-'UmrJr AI-Akhirah This book as the name suggests discusses various aspects of Muslim eschatology. Until recently a shorter version of this book was published in which the authorship was attributed to AI-5.ha'rlnl. This book has been published in one volume in Beirut.'
5. 5Aar~ AI-Taqa~~r In spite of a long search the present writer has not been able to trace this " work or a reference to its contents; hence necessary details have not been
mentioned here.
6. Kitiib Qam' AI-ijir~ bi AI-Zuhd wo.-Qanii'ah wa Rad/2!J1l AI-Su'iil This book condemns akhl8.q al-razilah (evil conduct). Ibn Far~un has praised this book by saying that it is the best example of writing in this genre.
AI-Ququbl, Al-Ta4hkirah Ii A~wil AI-Mawt4 wa-'Umar AI-A&lltrah. Beirut, 1990. The special note on the title page of this edition explains this previous mistake. 7
7. 'Uriij
The Qjma' (names) of the Prophet are discussed in this work.
All these works provide ample testimony to the fact that AI-QurtubI was a proficient scholar, whose works offered guidance to his contemporaries and later generations both in AI-AndalU3 and Egypt.
1.3 STATEMENT OF TIlE PROBLEM
Most of the great works of tafsir have to date not been rendered into another language. While onemay argue that the ideal way to study a religion and its sacred text is in the language of that particular religion, the non-scholar often finds this an insurmountable task. These thoughts and reflections of the predecessors on the sacred texts must becommunicated to the laity so that their understanding of their 'I respective religions may beenriched. Translation of these works, therefore, have an important place in thespiritual development of the religious community.
When a translator adopts a near-equivalent for a certain word and that word is then used repeatedly by later translators, the rendering becomes a close equivalent of the original in its connotation. Translators of the works of ta!jir and other Islamic texts face the challenge of developing similar conventions which through standard usage will achieve the same effect.
According to Posthumus the semantic proximation in translation can be achieved by repeatedly using an expression, which is originally only a near equivalent of the expression in the language of the original. Dy constant usage of certain words, 8
phrases and terminologies the translator gradually breaks down the non-equivalence
and establishes well nigh "perfect" translation fits. I
While embarking on the translation of AI-Ququbt's tafsir of Siirah 1"8-Sfn it
became essential to study the existing translations of the Qur ln, as well as the available translations ol tafslr works. A close scrutiny of the English words used for Arabic terms, phrases, idiomatic expressions, maxims, etc. used by the translators and applying them on the present translation oC AI-Qur~ubl's tafslr oC Sarah Y;i-Sin made the task of the present translator relatively easier as opined by Posthumus.
1.4 AIMS
The aim oC this study is to investigate the concept of translation, as it concerns the tafsir literature. Translation is complex. This complexity has not, however, deterred scholars from appreciating its usefulness. This is especially true ftir religious texts.
The specific purpose oC this study is to apply the theory of translation developed by the translators and interpreters associated with the Ecole Superieure d'Interpretes et de Traducteurs de 1a Sorbonne Nouvelle, Universite de Paris Ill, to a work of tafslr. The translator ofa tafsir work inevitably becomes aware of aspects oC style, method, etc. of the original text. This dissertation aims to show how these observations can be noted Cor obtaining a better understanding of the original tafslr work.
Posthumus, M.J., Die Linguistiek van Vertaling, Vertalang 51mposium, University of South Africa, Pretoria, 1961, p. 27. 9
1.5 METHODOLOGY
The methodology adopted in this study covers thefollowing three stages:
1. Firstly, linguistic translation theories that have been developed are briefly looked at. The theory that is the focus ofthis study is then detailed.
2. Secondly, an effort has been made toeliminate cumbersome and tedious style of translation employed by Qur 'An and ta/sIr translators by applying this interpretive approach in translating AI-Qurt ubI's ta/sIr ofSiJrah Va-Sin.
:J. Thirdlyt the translated text of Al-Qur~ ubi's work is analysed to highlight features of his magnum-opus.
This dissertation begins with an introductory chapter outlining the aim and nature of this work. It is here that the reader is introduced to Islamic scholarship in Spain and the life and works ofImam AI-QuqubI. .,
Chapter two examines translation theories in general. and then focuses on a specific theory, the application of which will be tested in translating AI-Ququbl's tafsir of Siirah Va-Sin. Entitled" ATranslation of AI-Qur~ ubt's Ta/Jir of SiJrah Ya-Sin" , chapter three. is where AI-Quq ubt's ta/sIrof Sarah Y4-Sin is translated.
In chapters four and five, aspects of AI-Qur~ubl's tafsir that are fundamental to an appreciation of AI-Qur~ ubi's ta/sIr of SiJrah Yi-Sin are approached. The translator of a ta/sir work becomes aware of features of the ta/Jir being translated.
These observations only reflect in a limited way in the translated text. This is 50 10
because a translation does not aim to analyse a text in detail. The observations of the translator are useful to the reader who desires a better insight into the translation or the ta/sir he is reading. Chapter four, therefore, analyses characteristics of AI-Ququbl's style and other issues. The present translator became aware of such as Al-Qur~ ubI's affirmation of the juristic validity of analogical deduction, his methodology of citation, his use of Isrii 7Uyiit, his acute criticism of /iraq al-M!ilah (misguided factions), his display ofscientific knowledge, his eschatological interpretations of various issues concerning physiological details and his sources of information. Observations made during the course of translation are used in chapter five to determine where Al-Qurtubl's..AI-Jami' Ii Ahkiim AI-Qur'an wa-Mubayyin lima Ta~amm'anahu min Al-Sunnah wa-Ay At-Furqsn would be placed in the traditional classifications of tafsir and its related works.
The conclusions that surface from this study are discussed in chapter six. Together with these general conclusions this chapter also assesses the relevance of the translation theory applied in this dissertation. '1
----000- 11
COAPTER TWO
TRANSLATING Alr-QUR,!,UBI'S TAFSIR OF SORAII rA -sIN: A METHODOLOGICAL APPROACH
2.1 TilE NEED FOR TRANSLATION AND EXPLANATION OF TOE QUR 'ANIC TEXT
Even before the whole of the Qur 'ln' was revealed, people asked the Prophet (S.A.W.) the meanings of certain words in the verses already revealed, of their bearing on problems as they arose, or details of certain historical or spiritual matters on which the ~alJAbah (Companions) sought clarity. The answers and explanations given by the Prophet (S.A.W.) were carefully stored in the memories of the A~~b AI-Rasill (Companions) and were afterwards written down. In the next generation, the tabi'l (Successor) scholars, were those who had not personally met the Prophet (S.A.W.) like the saJ:Abah, but had conversed with the saJ}8.bah and learnt from them. In this evolution ofreligious sciences, it became clear that even among the Companions certain persons had better opportunities of becoming acquainted with the Prophet's true meaning and the same may be said ofthe Successor scholars.
The science of ~adIlh that came into existence dealt with multifarious issues including the deeper meaning and explanations of the Qur In. Ta/sir then became an independent science by itself and the sphere of La/sir began to widen. It examined words philologically, analysing the vast storehouse oflearning with regard to etymology and its usage by the various tribes of the Quranh. The 12
proliferation of Jewish and Christian legends with somewhat parallel mention in
the Qur ~n enabled the ta/Jlr writers to illustrate the text of the Qur ~n with
reference to brii 7lillat. Then came the ~iJfi interpretations and taunlAt. which aimed at esoteric exposition on the "hidden" meaning or "inner" meaning. The excesses committed in these fields called for a protest on the part of the learned 'ulama' and mu/aJJlnln.
The rapid spread or Islam in many parts or Asia, Africa and even Eastern Europe brought in its wake the urgent need to understand the Qur 'nic text and its explanations in Persian, Turkish, Urdu, Swahili, Ifausa, Slav, English, French, German and other languages. Scholars who were bilingual with a good command or Arabic undertook this difficult task or translation from perfectly perspicuous Arabic ('Arabiwun mubln) into indigenous languages. The process first began with the translation of the text of the Qur 'n and now in recent times scholars
have translated works or ta/Jlr of the Qur'ln.
'1 2.2 THEORIES AND PROBLEMS OF TRANSLATION
One would like to remark at the very outset that translation from one language into another and that too of a sacred text is not an easy task. It requires translational competence which demands an interlingual competence. As Brislin has rightly put it "interlingual competence is clearly marked orr from the four
traditional monolingual skills: listening, speaking, reading and writing". 1 It requires u a precondition, a comprehensive syntactic, lexical, morphological and stylistic knowledge of the text u well as the ability to synchronise these two languages to communicate effectively.
Brislin, Richard, Translation: Appllcataon.! and Re.ttarch, New York, 1976. p. 120. 13
The translation of Al-Qurtubt's. tablr of Siirah Yi-SIn entailed, inter alia, a comprehensive understanding of the text after reading and re-reading and consulting lexicons, biographical works and ancient as well as modern works of ta/sir of Sarah Ya-SIn. In this arduous task the translator had to consult three texts, apart from other lexicographical inputs from the point of view of !J!Jara 'Ib Al-Qur'iin: the actual text of the Qur ~n, AI-Ququbl's ta/sIr and finally a translation of this text into English. What is evident in the whole process is the . fact that the tafstr and the translation are both interpretations of the text.
All human languages follow rules. In our case the languages we had to look at very closely were Arabic and English, although we could not lose sight of some of the excellent translations and commentaries of the Qur 'an in the Persian and Urdu languages, which to some extent helped immensely to provide the precise connotation of certain .terms used by AI-Qur! ubI.
Translation is oneof the most fascinating and complicatedintellectual tasks any -, man could perform. When humans translate any text they carefully read the text in the original language. To do this, they need to know:
1. What the individual words mean. 2. The role each word plays in any particular sentence. 3. Whether the denotation of any word or words is affected by its context.
It is only when the translator has determined these that he transfers the information content intothe target language, and thus he produces the translated text. While translating Al-Qur~ ubi's ta/sIr of Sarah Ya-Sin, it was paramount on the part of the translator to think that he is after all human, and therefore it is virtually impossible to produce a translation Cree (rom the translator's 14
"interpretation" of the original textual information in AI-Qur~ubI'S text. It is probable that the translation is tinged slightly by the human translator's ability to grasp the concept expressed in the source language (Arabic) and, depending on the type of material to be translated, his own reactions to that concept. It was perhaps with this realization that Marmaduke Pickthall cried out that the Qur 'An is "untranslatable". This is the belief of traditional Sheykhs and the view of the writer. The Book is here rendered almos t literally and every effort has
been made to choose befitting language. The result is not the "Glorious Qur ':in II, that inimitable symphony, the very sounds of which move men to tears and ecstasy. It is only an attempt to present the meaning of the Qur'ln - and peradventure something ofthe charm ...in English. It can never take the place of
the Qur 'In inArabic, nor is it mean t to do so". I
2.3 GADAMER'S VIEWS ON FULFILMENT OF SENSE BESTOWED BY THE TRANSLATOR TO THE TEXT '1
It is in his Wahrheit und Methode that Gadamer propounds his theories on the
translation process. Gadamer says that "every translation is interpretation". 2 He uses the German term" Auslegung". A translation is a fulfilment of a sense that the translator bestows upon the text offered to him. In this case Gadamer tries to point out how all the hermeneutic enterprise is mediated by language. Therefore, according to him, the hermeneutic problem is outside translation, since Gadamer holds that when people speak to one another they do not
translate. So the hermeneutical problem is not that of attaining a good
Pickthall, Mu~ammad Marmaduke, The Meanang of the Glonow Qurln, Mecca, 1977, p. iii. 2 Gadamer, Wahrheat und Methode (21l d Ed.) p. 362. Quoted by Lorenzo Pena in his "lntermanacy of Trarulation QJ HernleneutJc Doctrine" in Hermeneutics and Traduion, vol. 62, Washington, 1988, p. 219. 1S
mastering of a language but that of reaching an agreement about the thing, which is implemented or carried out by means oflanguage.
According to Gadamer if I understand the other's language I cannot reach the blending of our two horizons if my own conceptual framework, minted as it is, in my language, remains outside my dealings with his words and his problems; thus I am finally compelled to fall back on translation and every translation proceeds by over-highlighting. This is why the translation's output is more clear than is
its input, a distance that the interpreter is painfully aware of. 1
2.4 NIDA'S THEORY AND TRANSLATION THEORIES
Nidat has outlined a number of characteristics of a person who engages in effective translation. They are: '1
1. competence and skill in verbal communication; 2. a sincere admiration for the formal features of the source language; 3. a respect for the content of the source language; 4. a willingness to "express his own creativity through someone else's creation"; 5. an awareness that translational problems are matters of different and changing foci; 6. an ability to use both a surface structure and a deep structure approach; 7. an awareness that criteria for judging the acceptability of translations are
Gillespie, Michael, TranJlation, Reading and Literary Theory, Ann Arbor, 1988, p. 87. 2 Nida, E.A., A Framework Jor /he Analy.su and Evaluation of Ttuorus of Translation, in Brislin, R.W. (ed.), Tran.dation Application and Ruearch, New York, 1976, pp. 47-91. 16
not fixed, but are continually ill a stateofflux; 8. an ability to bring an eclectic approach to bear on translation.
Over and above Nida's characteristics of an effective translator, a scholar engaged in the translation of literary works from Oriental languages into English, . French or German would certainly need mastery of the language in which the original work was composed. In particular the works produced in Arabic would certainly demand on the part of the translator sound expertise in the language form, grammar (syntax and etymology), idiomatic usages of the Arabic and even a command over rhetoric (balag!jah).
Theorists of translation, in their efforts to provide a definition of translation and criteria for the evaluation of translations have become embroiled in theoretical battles about the nature and even the possibility of translation. Theodore
Savory's much quoted parodic list or "instructions" for the would-be translatot I is a good illustration of the contradictions which emerge from these debates.
1. Atranslation must give the words of the original. 2. Atranslation must give the ideas of the original. 3. Atranslation should read like an original work. 4. Atranslation should read like a translation. 5. Atranslation should reflect the style of the original. 6. Atranslation should possess the styleofthe translator. 7. Atranslation should read as a contemporary or the original. 8. Atranslation should read as a contemporary or the translator. 9. Atranslation may add to or omit from the original. 10. Atranslation may never add to or ommit from the original.
Savory, Theodore, The Art of Tran.dation, Philadelphia, 1960, p. 49. 17
11. A translation ofverse should be in prose. 12. A translation ofverse should be in verse.
Even a superficial look at Savory's list of instructions to translators quoted above makes apparent that there are many contradictions and confusions in the field of translation studies. Savory highlights this fact by simply juxtaposing assertions representing different approaches, different perspectives and different assumptions. The fact that Savory has highlighted the contradictions of translation theories does not imply that the translator can dispense with a sound and coherent body of rules or processes that will provide a framework to perform this complex intellectual activity.!
There will always be translators who have the ability to transpose messages from one language to another without consciously referring to a set of principles. However, all too often there are translators, whose works are unsatisfactory because they have not devoted any thought to the problems of translation. Dilettante translators are Cast being replaced by translators, who go through organised training before they join the ranks ofproCessional translators.
The real aim of translations of literary works is to bring the author of the original text to the reader, especially when the reader is unable to read the original text. It can be the other way around too. The intention may well be to bring the reader to the author of the original. This is a challenging task and the translator must do as much justice as possible to both the content, and form of the original,
since the aim is to guide the reader to a Cull appreciation of the original. 2
Harris, Thomas, Is Tra~lahon Po!!ible?, Edinburgh, 1990, p. 109. 2 Lorscher, Wolfgang, "Models of Translation Process: Claim and Reality", Target: International Journal of Tran.5lahon Studiu, Amsterdam, 1989, 1:1, 43-{l8. 18
2.5 TOE THEORY APPLIED IN THIS WORK
2.5.1 Introduction
The theory of translation discussed here is that developed by the Ecole Superieure d'Interpretes et de Traducteurs research group or Paris. The· innovative contribution or this theory is its "interpretive" approach. This school demonstrates that a theory of translation must be co-extensive with a general theory of discourse. As opposed to linguistic theories of translation, the Paris School offers an approach based on an analysis of the meaning ofdiscourse.
Rhetoric, defined as the study of discourse, provides the framework for this theory.' Discourse is made up of thoughts expressed symbolically and communicatively. Insearching for an equivalent the translator studies discourse. The linguist analyses words and sentences in and for themselves whereas the '1 translator analyses the text at a higher level looking beyond the individual word or sentence. One ofthe major weaknesses or linguistic theories oftranslation is that they have not ventured beyond the word and sentence. As James S. Holmes has pointed out:
One of the great drawbacks of practically all the linguistic translation theories that we have had up to now has been that they have had to work
with a linguistics which is only interested in the sentence and linguistic phenomena below the sentence level; linguistics iuelf in the structural period and even in the transformational period had been very frightened or going beyond the sentence. Translation on the other hand, ... is so
Delisle, Jean, Tran.slation: An interpretative Approach. Translator Patricia Logan and Monica Creery, Ottawa, 1980, p. 98. This is the most comprehensive work on the theory discussed here. 19
obviously a question not of translating a series of sentences but of translating a text".'
The theoretical approach examined here begins with a definition ofthe concept of translation. In everyday usage both word or sentence equivalents and message equivalences (equivalences of utterances in context) are called "translations". In Saussurean terms, the first type of equivalence is established at the level of language as a system, whereas the second type arises out of the use of language in a given situation. It is necessary to make this distinction because word and message equivalences are not established by the same process and their aims are different. In the case ofequivalence between isolated words, the goal is to match two signifiers to a single signified; in the case of equivalence between messages, the translator's aim is to faithfully reproduce the thoughts communicated by the author.
" The process of translation demonstrates the fact that in discourse a word can have a completely different meaning from the one normally associated with that word taken in isolation. In the phrase: nalalat Ii Bani Salimah the preposition [i means "concerning" and introduces a cause of revelation (-'abab al-nuzij~. This meaning would not be found in a bilingual dictionary:
I I Bani Salimah Translation: concerning the Banu Salimah.
In this phrase the word I t acquires its meaning from its usociation with the words that surround and influence it. The context effectively eliminates the
Holmes, James, S., "Tran.datlon Theory, Trarulatlon Studlts, and the Trarulator", In Translating: A Profcssion, Proceedings of the 81h World Congress of the International Federation ofTranslators, 1977, Ed. 20
potential significations so that the one signification relevant in this particular context remains, and polysemy vanishes immediately. This confirms that semantic transfer between languages can take place on two levels, that of the
potential significations oflinguistic signs ("/[II = "in''. "at II. lion II, "near"...by II ; in other words all the significations found in dictionaries) or that ofthe meaning
of the message ("/I II = "concerning" in a given context).
The translator who searches no further than the most commonly used
signification of a word or the one th~t comes to mind automatically ("I I" = "in") risks attributing an incorrect meaning to a word. That explains the lapses typical of novice or incompetent translators, who proceed by looking up every other word in the dictionary. The meaning oC a word. sentence of whole text is grasped by means of interpretation. Translation is an exercise in interpretation, an intelligent analysis of the text.!
-I Drawing a distinction between translation and inter-linguistic transcoding was a prerequisite to understanding the intellectual process involved in translation.
2.5.2 Analysis of the Tranalation Process
Broadly speaking, there are three stages in the development of a translation equivalence: comprehension. reformulation and verification. Each stage can be further divided into subsidiary operations: comprehension involves decoding linguistic signs and grasping meaning; reformulation is a matter orreasoning by analogy and rewording concepts; and verification involves back-interpreting and
Rose, Marilyn, Seeking SvnaPUj: Translators Dtjcnbe TranJlaltng, New York, 1991, p.29. 21
choosing a solution. I Each of these stages of the complex cognitive process of translation will now be dealt with.
a) Comprehension In the first stage of the process, comprehending the text, the translator essentially attempts to determine what the author wanted to say. It is obvious that one cannot grasp the meaning of a text simply by reading it. It is quite possible to visualize the graphic signs of a text written in a foreign language or to pronounce the sounds they symbolize without understanding the meaning of the signs. This purely physical act must be accompanied by a mental acti vity that may be called interpretive analysis.
The written text is the physical basis for what must be analyzed. At this stage the translator perusing a text to be translated finds himself in the same position as a unilingual reader acquainting himself with its contents. ' Like the reader, the translator is an active participant in the.
communication process. 2
Comprehension takes place on two different levels: the level at which signifiers are grasped and the level at which meaning is grasped. Every word in an utterance can be comprehended in terms of the language system from which it draws its signification and in terms of non-linguistic parameters that give it meaning. Comprehending signification and comprehending meaning are concurrent and overlapping operations. For the sake of clarity each of these will be treated distinctly.
Kirsten, Malmjaer, "Underpinning Translation Theory", Target: International Journal of Tran.dation StudieJ, Amsterdam, 1993, 5:2, p. 133-48. 2 Giovanni, Pontiero, The T4Jk 0/ the Literary TraMlator, Amsterdam, 1992, p. 321. 22
1. Understanding Significra The decoding of signs, whatever their referents, is an operation at the level of the linguistic system. The conceptual content of words is ascertained through lexical and grammatical analysis. Using his knowledge of Arabic vocabulary, the translator calls up in his memory the signification of the individual words in the utterance "wa-hiya makkiyatun bi ijmA' ''. In contrast to the computer which deals with Corms, the translator is able to identify concepts mediated by linguistic signs.
This first level of comprehension does not, however, only involve the ability to recognize sigrufiers. It is also necessary to discern the pattern of absttact relationships uniting the words of a sentence. Even-once lexical and grammatical analysis have been done the translator cannot replace each signifier in the original statement by a signifier from another language. Doing so would produce a transcoded formulation with only statistical equivalence, without reference to tobe context. The translator can never be sure that the string of transcoded words accurately conveys the meaning of the original. Transcoding is matching similar words, translation is communicating an equivalent message.
The comprehension of signifiers is an operation involving only the linguistic code and would, therefore, by itself not enable the translator to understand an utterance. If the translator limited himself to comprehending signifiers, he would produce equivalences based on a partial interpretation. This is, however, a necessary first step in the 23
translation process. 1
2. Understanding Meaning The second step in the analysis is, to define the conceptual content of an utterance more precisely, by examining the referential context in which the utterance is embedded. The aim of this operation is to discover what the signs mean as parts of a message. Translation is' not the re-expression of signs, but of concepts or ideas. It is only this that makes it possible to bridge the gulf between languages despite the fact, that one linguistic code cannot be transposed into another.
Words and sentences are always open to interpretation. According to the situational parameters they take on an additional dimension. Signification is codified and tends to be static, while meaning is not codified and tends to be dynamic.
'I b) Reformulation
Re-expression, which is the next step after comprehension, is the act of re-verbalizing concepts using the signifiers of another language. This mental process is the most complicated to analyze. The ideas identified through interpretive analysis, in the preceding steps, set off a chain of analogical reasoning in the translator's mind.
This search for equivalents is more than a simple effort of memory, in which the translator scans a kind of internal dictionary for words,
Hewson, Lama, Redefining Translation: The Variational Approach, London, 1991, p. 251. 24
corresponding to concepts to be reconstituted. I Instead, since thought is based on speech, in reformulating ideas, the translator continually shuttles between the deverbalized meaning seeking expression and the linguistic forms through which it could be verbalized. This back and forth motion finally ceases when a satisfactory match is made.t
1. Analogical Reasoning To re-express an utterance the translator reasons by analogy. The human mind works through association and a translator's competence depends on his deductive and associative abilities. Analogical reasoning is a process by which the imagination establishes similarities. Analogy plays a very important part in the search for translation equivalents. Translators should possess an imagination and a sensitivity to parallels and connections between concepts in order to transfer the concepts contained in a text into another text. -I
2. Re-verbalizatioD Once meaning has been grasped it is reformulated by means of ideas and not words. The next step would be to verbalize the idea into the target language. The same interpretation can be expressed in different ways in the target language, as long as the target language signifiers are not dictated by usage, as is the case with codified languages, where some equivalents are fixed. For example ~ah.abah can only be translated as "Companions". Thus, the greater the predominance of set forms in a given field, the less liberty the translator has to re-express ideas related to that field. lie must
\Vakabayashi, Judy, The TranJlator a.J Editor, Binghamton, 1991, p. 170.
:I Rose, Marilyn, op. cit., p. 59. 25
comply with the accepted usage.
c) Verification The purpose ol verification, the third and final stage of the cognitive process of translation, is to confirm the accuracy of the solution. This is done by checking that the proposed equivalent renders the Cull meaning of the original utterance.
In verifying his translation, the translator attempts to determine to what extent his reformulation matches the meaning of the original passage, or to be more precise, his interpretation of the author's intent.
Verification is in fact a second interpretation. The first interpretation takes place after the stage of comprehension. Its purpose is to identify the ideas of the message. The second interpretation takes place after re-expression and before selection 'of the final version. Its purpose is to determine 'I whether the signifiers of the tentative solution accurately convey the ideas of the message. This check is also a reasoning process. Translating thus entails two interpretations; the first based on the signs of the source text and the second on the signs or the target language once possible equivalen ts have been proposed.'
2.6 TOE METHODOLOGY FOLLOWED IN rms TRANSLATION
The principles adopted here in this translation of AI-Qur~ubl's ta/jir of Surab. Ya-Sin may now be briefly stated.
Seleskovitch, Danica, La Contribution de l'interpretation a la theorie de la traduction, Tubingen, 1990, p. 59. 26
Al-Ququbl's tablr of Surah Ya-Sln, although not complicated, is a masterpiece of fine Arabic language and literature. The more versatile a tablr is, the more difficult it becomes for the translator. The translator has in his renderings, made every effort to remain very close to the Arabic original used by AI-Quq ubi and at the same time attempted to clarify its meaning. For the sake of this clarification, materials are sometimes added to the text. To ensure an easy reading some expressions are loosely translated, although eHorts have been made to keep the meaning closest to the original. Footnotes have rarely been added.
Since Al-Qur~ ubt's tablr has not yet been critically edited or translated in any language, variants in its different printed texts have not yet been brought to light. The translator has at hand two printed texts:
1. The text published by Al-Maktabah AI-Tijlriyyah AI-Kubra, Egypt, n.d. 2. The text published by Inti§.hllrat Na~ir Khusroc, Teheran, n.d,
The English translation of the Qur lnic verses in this dissertation are chiefly from 'Abdullah Yusuf Ali's translation. I have, however, made my own-, modifications in order to provide a greater degree of clarity.
As this dissertation aims at presenting only the English translation of Al-Ququbl's tafslr of SiJrah Yi-Sfn, much that can be desired in respect of overall features of AI-Qur~ ubt's ta/Jlr has been left over, for future research scholars to pursue. The voluminous taJslr of Al-Quq ubi has a treasure of knowledge to offer to the readers, and can always open new vistas for human thought and learning. 27
CHAPTER THREE
A TRANSLATION OF AL-QURTUBI'S TAFSIR OF SORAII YA-SlN
[A1-Qur~ubi'S Introduction &0 Surah Ya-SIn)
In the name of Allah, Moat Gracious, Moa& Merciful.
SORAH YA.-SlN
Consensus ofopinion [of the scholars) is that this ,arah is Makkan and consists of eighty three verses. However a group of scholars have said that the verse: "and We record that which they send before and that which they leave behinff' (Q. 5:36, V:12), was revealed in
[Madinah concerning) the Banil Salimah, a tribe of the An~jr, who intended to leave their; /l'! homes and relocate to the neighbourhood of the Messenger of Allah (S.A.W.)'s Masjid. In his work, Abu Da ud [has narrated) on the authority of Ma 'qal ibn Yasar that the Prophet (S.A.W.) said: "Recite Sarah Yii-STn on your dead". Al....;.AjarI has narrated a hadilh I • (tradition) from Urn AI-Darda'that the Prophet (S.A.W.) said: "Never is Sarah Ya-Sin of read on a dead person except that Allah causes him to experience ease". Mtumad AI-Darami contains a ~adillJ on the authority of Abil Hurayrah tha& the Messenger of Allah (5.A.W.) said: "Whosoever recites Sarah Ya-Sin at night, Cor the pleasure of Allah, will be Corgiven in that night." Aba Na1m AI-I.llfi~ has also narrated this ~adith.
Tirmid,hI has narrated from Anas that the Messenger of Allah (S.A.W.) said: II For everything there is a heart and the heart of the Qur'ln is Sarah Ya-SIn, and whosoever reads Va-SIn it will be written Cor him, the equivalent of reciting the entire Qur 1n ten 28
times." Tirmidhl says that this ~adIill is [of the!gharib [type!.' Harun Abu Mu~ammad, [who is one of the narrators] in the chain of transmission of this ~adiill is unknown. [Tirmislhl also informs us that! Abu Bakr Al-~iddlq has narrated a ~adiill on the same topic. This ~adiil1 [is unacceptable because of its) weak chain of narrators .
.;\ ishah narrates that the Prophet (S.A.W.) said: "In the Qurln there is a sarah that I.' I
fo· I 1'1 intercedes Cor its reader and pleads Corgi veness Cor its listener. Behold, this is Sflrah i J Ya: -Stn. In the Torah it is called AI-Mu 'immah (The Giver of Blessings in this world and ',' ,
'I,' the next). The Prophet (S.A.W.) was asked: "What is meant by AI-Mu'immah?". He replied: "It envelopes its reader with the welfare oC this world and protects him from the evil of the Hereafter and its other names are AI-Difi'ah (The Remover of Calamities) and ;' AI-Qa~iyah (The Caterer of Needs). He (the Prophet) was asked: "Why is this so, Oh! / Prophet of Allah?". The Prophet (S.A.W.) replied: "This sarah removes from its reader all evil and caters for his every need. Whosoever reads it is apportioned with twenty merits in his favour and whoever listens to it will be rewarded as though he spent one thousand dinars' [in the way oC Allah), and whoever writes it, and drinks it has entered a thousand cures into his stomach, a thousand lights, a thousand faiths, a thousand mercies, his heart becomes softened a thousand times, a thousand guidances and every ailment and evil thought will be removed from him. AI-Tha1abl has mentioned this ~adflh on the authority of 'A irnah and AI-Tirmidhl AI-HakIm has quoted this ~adilh in his work Nawadir AI- 'Usal on the authority of Abu Bakr AI-Siddlq. It is reported in Mu.snad . '.;' AI-Diirami that s.hahr ibn ~aw§.hab narrates that Ibn 'AbbAs said: "Whoever recites Sisrah: Ya-Sin on awakening will experience ease until the evening and whoever recites it during the beginning of the night will be at. ease until daybreak." AI-Na~~As quotes
QiJarib is a type of ~adIlh in the classification of u~al al-~adilh. It refers to the existence of a single narration on the issue and as such could be authentic or unauthentic depending on the standards of the narrators of the particular ~adJlh. These standards arc scrutinized after review of the bibliographical texts that have classified narrators in conCormity to this relative science. 2 Dinar is a currency in use during the Prophet's time. 29
,f' 'Abd AI-Ra~m!n ibn Abl Layt! [as saying): "Everything has a heart and the heart of the
Qur 'an is Sarah Ya -Sin. Whoever reads it during the day his anxieties will be expelled, and whoever reads it at night, his sins will be forgiven." Shahr ibn 1,Iawroab has said:
" , "The inhabitants of Jannah (Paradise) will only recite T4-Hii. and Ya-Sfn". AI-Mawardl 'I [is of the opinion that) the [above mentioned) statements [of Ibn 'Abbas, 'Abd AI-Ra~man ibn Abi Layla and Shahr Ibn 1,Iawlhab] are the words of the Prophet (S.A.W.). At-Mawardl says that AI-I?a~~a.k reports from Ibn 'Abbu that the Prophet (S.A.W.)
said: "Everything has a heart and the heart of the Qur tn is Sarah Y4-SIn. Whoever reads it at night will experience ease during the night and whoever reads it during the day will experience ease on that day. The Qur'lln will not be available to the dwellers of
Jannah (Paradise) and they will not recite any part or it except T4-lfa and Y4-Sfn."
Yahya ibn Abl Ka1.hlr states: "I have been informed that whoever recites Sarah Yii.-SIn at night will remain happy till he wakes and whoever recites it when he wakes up will remain happy till he retires. This has been narrated to me [by those who have] experienced this benefit [in their lives)." This has been mentioned by AI-Iha1abl and Ibn 'Apyah. Ibn 'Apyah has said: "Experience proves that this is true." AI-Tirmillhl At-l;Iaklm has ., . mentioned in his Nawadir Al- Usal that 'Abd AI-A 11 narrates from Muhammad ibn . , . AI-Salt,.,who narrates from 'Umar ibn Iha.bit, who narrates from Muhammad. ibn Marwan, who narrates from Abu Ja far, that he said: "Whoever experiences hardness in his heArt " should write Sarah Yii.-SIn on a container [with the ink of saffron, and thereafter), drink , [water from this container]." My rather, may Allah have mercy on him, narrated to me from Asram ibn l;Iawroab, who narrated from Baqlyah ibn AI-Walld, who narrated from
I AI-Mu'tamir ibn Aroraf, who narrated from Mu~ammad ibn 'All that the Prophet (S.A.W.) said: "The Qur In is superior to all else, besides Allah. The superiority of the Qur 'An to all other words is like the superiority or Allah over His creation. Whoever [respects the Qur 1n) has shown respect to Allah, and whoever [does not respect the Qur in] has shown disrespect to Allah. The sanctity of the Qur In by Allah is like the sancti ty of the father to his child. The Qur In is an intercessor whose intercession is 30
accepted and one who argues by it is on truth. Whoever puts the Qur\n in Cront of him, it ' leads him to Jannah and whoever puts the Qur 'n behind him it drags him, to Jahannam ,"", (Hellfire). The bearers of the Qur 'n are enveloped in the Mercy oC Allah. They are enshrouded in the NiJr (celestial light) of Allah. They are the teachers oC the word of Allah. One who befriends them, befriends Allah and their enemy is an enemy of Allah. Allah says: 'Oh bearers of the Qur 'An answer your Creator's call by respecting His book. [Ill return] Allah will love you and make you beloved to his servants. Allah distances calamities of this world, from the one who listens to the Qurln being recited [and distances]' calamities of the HereaCter, [from the reciter of the Qur 1n1 2• To listen to one verse of the nook of Allah being recited is more meritorious than whatever obtains under the Throne oC Allah till the bowels of the earth. In the Qur 'n there is a "arah called Al-'Azizah (the Great). Its reader is an honoured person on the Day ofJudgement. This surab. is Sarah Yi-Sln. This "arah intercedes for ita reader on more occasions than [the ,. h livestock of the clan of] Rabl'ah and Mu~ar. This ["arah] is Sarah Y4-SIn." AI-Iha1abl .. says on the authority of Abtlllurayrah that the Prophet (S.A.W.) said: "Whoever recites Sarah Ya-SIn on the night [preceeding] Friday will wake up in a condition where all his .' sins will be forgiven". Anas narrates that the Prophet(S.A.W.) said: "One who enters .,he graveyard and then recites Sarah Y4-SIn, Allah wiU ease the suffering ofthe people buried there and [the reciter will be rewarded] equal to the number of dead buried therein".
[AI-Qur~ ubi'. TofsIrof tbe Apt)
I. Yi-SIn.
2. By the Qur ln, full of wisdom. 3. Thou art indeed one oC the apostles.
4. On a straight way.
This addition is not found in Al-Qur~ubl'. original but may be found in the Nowodlr Al-U~alof Al-Tirmidhl AI-I.lak1m (Ed.)
2 ibid. 31
5. It is a revelation sent down by the Exalted in Might, Most Merciful.
.. ' There are a few qira'at of the word Y4-SIn. Ahl AI-MadInah and AI-Kis!' recite it by ' ',f incorporating the nun [(of sIn)] and the waw. Abu 'Amar, AI-A 'mash and Hamzah recite it as Vii-SIn with izhar. 1 of the nun. Ibn 'AbbAs, Ibn AbI IshAq. and Nan. ibn 'Asim recite
I t as ya-sini with a kasrah on the nan. 'Isa ibn 'Umar recites it as ya-sina with a fathah , - . on the nun. Hariln AI-A 'war and Muhammad ibn AI-Sumayqa' recite it as ya-sinu with a ~ammah on the nl1n. There are [thus] five variant readings of this verse.
The first reading, where the nan and waw are incorporated complies to the demands of grammar since nun is usually incorporated into waw. Usually a pause is made after any of the ~urii/ al-hija' and idgGiim (incorporating of the nan and wiiw) will only take place when there is no pause between Ya-SIn and wa AI-Qur'an.
Sibaway has given two [shades of] opinion why he feels the word ra-SIn [should be read] with a fat~ah. He is of the opinion that the word Yi-SIn is Arabicised and similar to the -" word Habtl. [In this case] the sentence would be "ugakur Ya-SIn" (remember VA-SIn). /. . Sibaway has understood this to be the name of the sarah. The second reason forwarded by,.: Sibaway is that ra-Sfn is fixed on /atlJ.ah just as the words kay/a and ayna are fixed., on fathah,
I.#" • Farra' [has likened] the verses Yi-SIn wa AI-Qur'4n to the oath, javrIla af'aL Since jayri has a kasrah on the ri' YI-SIn as an oath will also carry a kasrah on the sIn. Ibn 'Abbas [was also of the same opinion]. Another reason given for the kasrah is that the word
Yii-Sin is similar to the words arnsT, ~aJlh4ri, hA'uJj'i, and raqtUl.
The term i~h4r is used here to mean the case where an incorporation of letters would not take place. 32
The reason given (or 'he opinion Ithat it should end in ~ammahl is that it is similar '0 mUlIdhu, qa!!u and ~ayl1Ju. It is also similar '0 the cue where the penon or thing called is in the singular, after the particle o(interjection. We I(or example] say: 1Ia raJUlu. This is in the case when we pause on this verse. Ibn Sumayqa: and Harun [are o(theopinion 'hall
since one o( the explanations (or the meaning of ya-JIn is y4 ra]Ul, it would be preferrable
to place a ~ammah on the .tIn. Ibn AI-AnbArl is o( the opinion that ya-JIn would be a recommended pause (or those, [who are] of the opinion that it is the beginning o( the .tOrah. Those who believe it to be in the meaning of y4 rajul (Oh Man!), should not pause here. Sa'ld ibn Jubayr says: "It is one ofthe names out of the names o( Mu~ammad (S.A.\V.). Its proof is the verse" you are andeed one ofthe apoJtlu."
Abu Bakr AI-WarrAq has said: "It means: Oh leader ofman." It has been said that it is ,,, a name (rom amongst the names of Allah. [This is the opinion] of MAlik. Awhab asked M!lik whether it was correct to name someone Y4-SIn. To this Mllik replied that it was not appropriate because of the verse ya-.sln wa AI-Qur'An oJ-~akIrn in which Allah says that this is my name. Ibn AI-'Arabl comments that Mllik's opinion is commendable because it is permissible for a person to be named with any of the qualities o(Allah if that same quality is to be found in man [also]. Examples of such names [would be] 'Alim.
QAdir. Murtd and Mutakallim. Mllik discouraged the use of the name Y4-Sln because its meaning was unknown and could [possibly] refer to a quality exclusive to Allah.
Some 'ularn4' have said: "Allah has begun this .sarah with Y4 and SIn. There seems to be all the goodness in it". They argue tha' the beginning is the very heart or this "arah The hean is the controller or the human body. Similarly Yl-STn i. the leader or &11 the "OraJu comprising the entire Qur'4n. 'U14m4' have differed concernin8 the ori~in lor the wordl y4-.dn. Sa'ld ibn Jubayr and Ikramah are of the opinion that it i. an AbYliinian word. AI-SIla 1>ly states that it is the dialect of the Tayy peoples. AI-I,IlUan lis or the view thatj . it is in the dialect or the Kalb. AI-Kalbl lfeell that it wlUj originally a Synllc word used , 33
by the Arabs and eventually included into the Arabic language. A similar discussion has passed in the ta/Jlr of SiJrah T4-lla and in the introduction to his work.
Qa~1 'Ayya? [has enumerated the] opinions ot mu!ajjiriJn concerning the meaning o(
'ia-sin. Abu Mu~ammad Makkt reports that Nabt (S.A.W.) said: "Allah has ten names (or me." Nabi (S.A.W.) listed 'fa-Ifa and Ya-Sln as two o( these names. I say [that] Al-Mawardl has quoted 'Ali ra~iallAhu 'anhu as saying: "Allah has given me seven names ' in the Qur'ln: Muhammad, Ahmad, T4-H4, Y4-SIn, Al-Muzammil, Al-Muddathir and . .. .' 'Abdullah." Al-QA~I has also recorded this opinion.
Abu 'Abd AI-Ra~mAn Al-Sulami has narrated (rom Ja'far AI-~adiq that the meaning: yii-sayyld (Oh masted) is intended and Nabt (S.A.W.) is being addressed. Ibn 'Abbls is
reported to have said: "Ya-SIn means ya-indnu (Oh man!) [and] Mu~ammad (S.A.W.) is intended." Ibn 'AbbAs also said: "It is an oath and it is (rom amongst the names of Allah." Al-Zujj!j says: "Some say it means Ya-Mu~ammad (Oh Muhammad!) some [say] it means Ya-Insan (Oh Mankind!) and some [say] it means yl-rajul (Oh Man!). Ibn -I Al-Hanlfah. says ya-jln means "Oh Muhammad!".. Ka'ab states that ya-jIn is an oath taken by Allah a thousand years before He created the heavens and the earth. Allah said: Oh Muhammad "you are indeed one o/the apostles" Then Allah said: "by the Qur'an full aj unsdom." If we accept that ya-jIn is a name of Mu~ammad (S.A.W.) and that it is used as an oath, then [it would be a case o~ showing greater respect to that which comes first. The oath is strengthened by attaching a second oath to it. If it is in :he meaning of an interjection then the second oath coming after it has the purpose of substantiating Mu~ammad (S.A.W.)'s prophethood and testifying to [his] being rightly guided. Allah takes an oath by llis name and llis book that Mu~ammad has been sent with Revelation to the servants of Allah and that he is on the "straight way". The ~1r4~ mwtaqim may be \ interpreted as that path that has no deviation in it Crom the truth. AI-Naqq~t.b, supporting the view that ya-jin means ya-."aYvid (Dh Master!), says: "Allah has not 34
taken an oath on the prophet hood of any prophet in the Qur In, except in the case of ~t uharnmad. This is evidence of the respect and glorification [afforded tal the Prophet (5.A. \V.).II
The Prophet (S.A. W.) has said: III am the leader of the children of Adam." This is where the report of Al-Naqqa~ stops. Al-Qumayrl quotes Ibn 'AbMs as having said: "The unbelievers of the Quranh (addressing Muhammad] would say: IIYou are not the messenger and God has not sent you to us." So, Allah took an oath by the decisive Qur 'An that Muhammad is from amongst the messengers."
AI-~{akim implies that which is perfect since it does not intimate falsehood or contradiction.
"On a straight way." "Way" is the "religion". [This] "way" is Islam. Al-ZujjAj states that"on a straight way" means lion the path of the anbiya.' (prophets) who have preceded you." 'Ala ~ira! mustaqim is the second predicate of theintensiCying particle inna. The ~: first predicate being innaka iamin al-mursaUn. The second way this verse may be understood is to regard 'ala ~irat mU$taqlm as the relative clause of al-mursalin. In this case the verse serves to point out to Mu~ammad (S.A.W.) that he is in a long line of rightly guided messengers.
"It lS a revelation sent down by the Exalted in Might, Most Merciful." Ibn 'Amir, Haf~, , I • AI-A 'maID, Yahya,..Hamzah, AI-Kisl, and Khalaf recite tanzil4 with a Jathah. on the lam. They have [understood] tanztia to be the verbal noun. The verbal noun in this case is in the construct state [and accordingly] becomes a definite noun. Others have recited it u tanzilu in the nominative. They have taken tanzilu to be the predicate [in a clause, where the] subject is absent. This nominal sentence would then read: huwa tanzIlu (it is a revelation) or allaflht unzila tiayka tanzilu al-'azIz al-raJ,lIm. (That which is revealed upon 35
you is a revelation of the Exalted in Might, Most MerciCu1.) Some scholars have [even) read tantill in the genetive Corm. In this case tanzill is the appositional substanuve standing Cor the substantive al-qur'4ni. These scholars have linked tantil to al-qur'an, while others have linked tanzil to Innaka lamin al-mur.salin. In this case the Prophet (S.A.\V.) is what is "sent down". This may be substantiated by the verse: "For Allah hath indeed sent doum to you a Mu.sage, an Apo.!tle who rehear"e" to you the .sIgn" of AUah." (Q. 5:65, V:I0-11). Some scholars have pointed out that it is grammatically correct to .. say: arsala Allahu al-ma!ara and anzala AUahu al-ma!ara and they both mean the same. oJ (Allah has sent down the rain.) Now Muhammad (S.A. W.) is the mercy oC Allah sent down Crom the sky. Those who have held that tanzIla should be understood as: innaka min
AI-'Anz [is] the avenger of any person who opposes Him.
Ai-Rahim: [He is] merciful to those obedient to Him.
-I 6. In order that thou mayest admonish a people whose Cathers had received no admonition and who, [thereCore,] remain' heedless. 7. The word is proved true against the greater part ofthem Cor they do not believe. .'. 8. We have put yokes round their necks right up to their chins, so that their heads are forced up.
Most scholars of taf.!Ir, including Qatadah, are or the opinion that the word rna is of no consequence in the sentence [from the point of view ofdiacritical marks]. The verse would therefore mean: "so that you may admonish a people whose fathers had received no admonition." Some scholars do translate rna to mean allaflhI (those who). According to them then the verse would mean: "so that you may admonish them just as their . 36
forefathers had been warned." Ibn 'Abbas, Ikramah and Qatadah all hold this opinion. Some scholars are of the opinion that ma when placed next to the verb an4!Jara, renders
[the resulting construction] in the infinitive [with thelliterary meaning of: II S0 that you, may warn a nation the warning of their fathers." It is possible that the warning of the prophets reached the Arabs. It could be said that they were not warned by a prophet from amongst themselves. It is also possible that the message reached them but they were negligent and unmindful of it. It is also possible that a nation is being addressed here who never received the message of a prophet. The following verses substantiate this argument:
II But We had not given them book.! which they could jtudy, nor "ent apo~tle" to them before
thee a.5 warner~" (Q. 5:34, V:44). "That thou mayut admonuh a people to whom no warner tuu come before thee: in order that they may receive guidance" (Q. 5:32, V:3). Those who hold that a prophet did in fact come to the Arabs add [that when] a person rejects something (i'ra~ then it is also said that the person is negligent or heedless (ghAfi~. The·, verse therefore reads: fa hum ghafilun ("and they are heedless").
'1
II The word jj proved true again.!t the greater part of them" means that Divine punishment is r' •. incumbent on most of them. "For they do not believe ll implies that the warning by the :.' Prophet (5.A.W.) will go unheeded by these unbelievers. Allah knows who will die [in a state of] disbelief beforehand.
In the next verse: "We have put yoke" round their neck.! right up to their chin.! "0 that their heads are forced up", the reason [is supplied] for the unbelief of these persons.
It has been reported that this verse was revealed concerning Abtl Jahl and his two friends of the Makhzuml tribe. AbO Jahl took an oath that if he saw Mu~ammad (5.A. W.) praying he would smash the Prophet's head with a rock. When AbO Jahl saw Mu~ammad (5.A.W.) he advanced towards him with a rock in his hand, Mu~ammad (S.A.W.) was in prayer at the time and unaware of his attacker. As AbO Jahl raised the rock to strike the 37
Prophet (S.A.W.) his hand became attached to his neck land] the rock fixed onto his hand. Ibn 'Abbas, Ikramah and others report this incident. AbO Jahl immediately returned to his two friends still with his hand attached to his neck. AbO Jahl's Makhzuml friend, Walld Ibn Al-Mu&hirah, seeing this said: "I will smash his head." As \Valid approached , the Prophet (S.A.W.), who was still in prayer, he suddenly became blind land could only] hear the voice of the Prophet (S.A.W.). He returned to his friends and could not see them either until they called out to him. lie said to them: "By Allah! I heard Muhammad but could not see him." The third person said: "I will smash the head or Mu~ammad." lie took a rock and went in the direction of Muhammad (S.A.W.). Soon his Iriende saw him running backwards in retreat and when he reached them he (ell unconscious on the back of his head. When he regained consciousness AbO Jahl and Walld ibn Al-MuGlrah asked him what had happened. He replied: "I had a very strange experience. I saw the man (Muharnmad], but as soon as I approached him a huge stallion appeared between me and him. The stallion waved its tail (rom side to side. I have never be(ore seen an animal that big. By Laot and Uzzah had I come any closer this stallion [would have] devoured me." It was concerning this incident that the verse: "We have put yoke! round their necks right up
I. to their chins, so that their heads are forced up and they cannot see" was revealed. . .
'I Ibn 'Abbas recited this verse as: innl. ja'alnii Ii aymAnihim. Aymjn is the plural of yamin and the verse will in this case mean: "We put on their right hands yokes." According to AI-ZujjAj some recite the verse as: inni ja'aid /f QlIdIhim ("We put on their hands"). AI-Na~~as has pointed out that these are not variant readings (qinl '4t) and should be understood as [mere] explanations, which do not affect the text. These explanations were necessary because the hand is not mentioned explicitly in this verse. In Arabic, this, [someumes] happens. We see this in the verse: "He made Jlou garmenu to protect you from heat." (Q. S: 16, V:81); where no mention is made of coldness which is also intended in the verse. In this verse it is obvious that the shackles would be attached to not only' their necks but their hands also. The following part of the verse i.e. "and at i.s up to their 38
chms" also shows that the hands are also intended. Fa hum muqma~an means that their heads are lifted so that they are unable to bend them. When a person's hand is attached to his chin his head lifts up.
'Abdullah ibn Ya~ya has narrated that 'All ibn AbU Tllib, peace be upon him, explained to us the meaning of al-iqmaJ;i. He placed his two hands under his beard and around his neck and lifted his neck. AI-Na~~ls has commented that this is the best explanation that has been given to this word and has been narrated by AI-Asma 1.
AI-Na~~~ has explained that aqmaJ:tu aJ-dabbah is said when one has pulled the animal's reins so that its head is raised. AI-Na~~as [further explains that] because kaf and qQ.! are close in pronunciation here, a kafhas been replaced by a qaf We seea similar swop in the word qahartuhu also written as kahartuhu.
AI-AsmalJ says that we say: akmahtu al-do.bbah when one pulls the reins ofan animal, so ' that its head is raised. Similarly, the poet has said: wa al-ra 'su mukm~u. The words akmaJ:tuha, akfaJ:tuha and kabaJ:tuha all have the same meaning. AI-Asma'f would write them without an alif[at the beginning].
Qam,:u al-ba'ira qumu':an is used, when a camel has lifted its head at the water-point and refused to drink. To describe this camel we can say huwa ba 'iron qam~ or huwa ba'iron qami':. The phrase mariba fataqammalJ.a or ~ariba wanqamaha is used when the camel ., raises its head from the water, after quenching its thirst. We [would] say qamalJ.at Ibduk4, if you brought you camel to the watering-point and it did not drink because it was ill, or the water was too cold; such a camel [would be described as] hiya ibilun maq4mihatu or ba 'Irun maqam~unor naqatun maqamih. The plural of qam': is qimalJ..
IqrnalJ, [denotes the] lifting of the head and the lowering of the gaze. We say aqm~ahu 39
a#-guUu when a person is forced to lift his head because of the tightness of shackles around his neck. Shahran qima~un is used to express the coldest month of the year. From this very word is the usage qama~tu al-Jawlq. Ya~ya ibn Salim and Abu Vbaydah are of the _ opinion that Allah has provided a similitude because [just as] a person in shackles is restricted, so too, some have been restricted from guidance. This is similar to when we say !u/anun ~tmarun. We imply that the person has no insight. A verse of a poem reads: lahum 'an al-rumdi ighlAlun wa aqyadu (Their guidance and intelligence is shackled and imprisoned).
Farra.' is of the opinion that a similitude is being employed in this verse. The verse implies: "We have prevented them from spending in the way of Allah." l?a~~Ak is also of this opinion and in substantiation they cite the verse: "And make not thy hand tied to thy neclt' (Q. 5:17, V:29) which also carries the meaning ofnot spending in the way of Allah.
Some scholars are of the opinion that these verses [indicated the] fate ofthe unbelievers in Hell, when chains will be put around their necks. This has also been mentioned in the -I verse: " When the yokes shall be around their neck» and the chai",,"; here the past tense is used.
"So their heads are forced up". This verse has been explained above. Mujahid has explained that muqm~an means "deprived of all goodness".
9. And We have put a bar in front of them and a bar behind them, and further, We have covered them up; so that they cannot see. 10. The same is it to them, whether thou admonish them or thou do not admonish them: they will not believe. 11. Thou canst but admonish such a one as follows the message and fears the (Lord) Most Gracious, unseen: give such a one, therefore, good tidings, offorgiveness and a 40
reward most generous.
Commenting on the verse: II And We have put a bar In front of them and a bar behind them and further We have covered them up, so that they cannot jet"; MuqAtil explains: "When Abu Jahl returned to his two friends, unable to harm the Prophet (S.A.W.) the rock fell from his hand. One of Abu Jahl's friends from the Makhzum tribe picked up the rock and said: 'I will kill Muhammad. with this rock'. When he came close to the Prophet (S.A. W.) . Allah blinded him and [he was] unable to see the Prophet (S.A.W.). When he returned to his friends he could not reach them until they called out to him. II
Muhammad ibn Is~A.q reports: Vtbah and Shaybah (the two sons of Rabtah], Abu Jahl and Umayyah ibn Khalaf set an ambush so that they may persecute the Prophet (S.A. W.). The Prophet (S.A. W.) [gathered] a handful of sand and recited Silrah Va-Sin as he walked in the direction of his enemies. When he approached them he threw the sand in their direction and recited the verse: "And We have put a bar in front of them and a bar behind ,I them." Immediately their heads were bowed and the Prophet (S.A.W.) passed unharmed. This has already been mentioned in Silrah Sub1}An. The word jaddan has been explained In detail in the ta/sir of Siirah Kahf
Fa 'a!l!Yhaynahum means "and We obscured their vision". This word has been explained in Siirah Baqarah. Ibn IAbbu, Ikramah and Y~ya ibn Ya'mar read this word as . \ fa'a'maynahum. They [hold that this] word originates from the word 'ama '. 'Ama' means the inability to see at night.
Allah says: wa may yalmu Ian dlJikri as-r~mAni nuqaYlli~ lahu jhay~ana lahuwa lahu qarin ("And il anyone withdraw himJell from remembrance 01 the Most Gracious We appoint lor him an eVIL one to be an mtlmate companion to him" (Q. 5:43, V:36)). The meaning [ofthese two words] issimilar, i.e. "We have blinded them." 41
"They cannot see", Qatadah explains that what the unbelievers fail to II see" is guidance. Others, like Suddl, [have explained thatl they were unable to see Mu~ammad (S.A. \V.) when they intended to kill him. ~a~~Ak haa explained the ~ad in waJa'alna min bayna aydihlm Jaddan to mean al-dunya, i.e. this world and the Jad in wa mm fshalfihlm Jaddan
If) be al-lik..hirah, i.e. the Hereafter. The unbelievers are blind to the resurrection and blind tu accepting the roarl'ah in their lives in this world. Allah says: "And We have duhned for them Intimate companron$ who made alluring to them what w~ before them and behind them" (Q. 5:41, V:25). In this verse rnA bayna aydIhim refers to this world and wa ma !i!.lallahum to the Hereafter. Some scholars [have explained] min bayni aydIhim ~addan to mean that the unbelievers have been deceived by this world. Wa min khalfihlm saddat: they say means that the unbelievers have denied the Hereafter. Some scholars explain that man bayni aydIhlm refers to the Hereafter and wa minI;halfihlm refers to this world.
"The same i.s it to them whether thou admonl3h them or thou do not admonuh them they wall not believe." This verse has been explained in SiJrah Baqarah. This [verse] is a refutation of the views held by the Qadariyyab. -I
Ibn Sllihlb narrates an incident of the Qadarite Ghaylln. 'Umar ibn 'Abd AI-'Azlz once f summoned Ghaylln to his court and said to him: "I have been informed that you hold Qadarite views." Ghaylln replied: "People have falsely accused me Oh Amlr. After a while Ghaylln said: Oh Amlr! Allah does say: II Venlu We created man from a drop of mingled $perm, in order to t'l' him JO We gave him Hearing and Sight. We Jhowed tum. the wav. whether he be grateful or ungrateful (re.su on hu lUIll)" (Q. 5:76, V:2-3). To this 'Umar ibn 'Abd Al-'Azlz replied: "Read on Oh Ghaylln!" Ghayl!n read the verses that followed till he came to the verse: "Who!oever lUlU, let hIm tah a path to hu Rabb (Lord)"
(Q. 5:76, V:29). 'Umar ibn 'Abd Al-'Azlz instructed him to read further. Ghaylln read the verse: "But uou waU not tzcept ~ God unlU ll (Q. 5:76, V:30). At this point Ghaylln said: "By Allah, Oh Amlrl, I never realized [that these verses] were also part of the 42
Qur -an. 'Umar ibn 'Abd Al-'Azlz said: "Oh Ghayl!n! Recite the first few verses of Sarah
ni- Sin. When Ghaylan reached the verse: II The same is it to them whether thou admonisli them or thou do not admonuh them they will not believe", he said: "Oh Amlr, it is as if I have never read this verse before. Bear witness, Oh Amlr, that I have repented from my beliefs". To this 'Umar ibn 'Abd Al-'Azlz said a prayer: "Oh Allah if he is truthful in his repentance then accept his repentance and make him steadfast on truth. IC he is false in his repentance then let a merciless person be thrust upon him who does not show him any mercy and makes an example of him". Ibn Shihab says: "llisham had Ghaylan's legs and hands cut and he crucified him". Ibn 'Awn says: "I saw him crucified" on the ga.tes of Damascus. We asked him: Why are you here?" Ghayllin replied: "The prayer of the saintly person 'Umar ibn 'Abd Al-'Azlz has affected me."
The verse: "Thou canst but admonuh such a. one as follows the message" refers to the Qur 'an and is an instruction toact according to its teachings.
"And fears the Most Gracious, un.seen". Qatadah explains that the punishment and fire of Allah, for instance, are not present. Others have explained that this group of people fear Allah despite the fact that they have not seen Him. ,r
"Give such a one, therefore, good tidings of forgiveness". The forgiveness [they will receive] is for their sins.
"A nd a reward most generous". The generous reward and bounty referred to in this verse is that of Jannah.
12. Verily We shall give life to the dead, and We record that which they send before and that which they leave behind, and of all things have We taken account in a clear Book (of evidence). 43
This verse contains (our important points:
1. When Allah says: II Verily We stial! give life to the dead", lie is drawing our attention Ito the (act) that He alone is capable ofreviving the dead thus refuting the disbelievers. I?a~~llk and AI-l,Iasan take this verse to mean: "We have given them the life of [man after their ignorance". The first interpretation. where the verse is' taken to mean that Allah gives life to the dead when they are resurrected, is preferred. Then Allah warns the unbelievers that their actions are being recorded.
2. Allah isaware of all that man does. Qatadah, Mujlhid and Ibn Zayd state that this verse refers to the actions of man. The examples of this is to be found in the (allowing verses:
"( Then) shall each soul know what it hath sent forward and (what it hath) kept back" (Q. S:82, V:5.) "That day will man be told aU that he put forward and aU that he put back" (Q. 5:75.
V:15). -I "Fear AUah and let every soul look to what (provi.!ion) he has jent forth for the morrow" (Q. 5:59. V:18).
Aillar ("that which they leave behind") refers to those actions, good or bad. by which a person is remembered after his death.
-Umar, Ibn 'AbbAs and Sa'1d ibn Jubayr have explained that this verse refers to the (ootsteps or those that walk [towards) the masjid (or prayers. Al-Na~~AI states that this is the most correct view since this verse was revealed concerning the An!lr who lived far (rom the ma.sJld. The Prophet (S.A.W.) said: "For every step he takes towards the ma.sjld and returning from the ma.s]1d the reward or a good deed is 44
added to his record and a sin is removed (rom his record."
I say that in TirmidllI there is a ~adI1h on the authority of AbU Sa'ld AI-l\hudrl. lie says: "The Banil Salimah lived on the outskirts of Madinah and intended to move closer to the ma~jid. The verse: ~'Verily We ~hall give life to the dead and We record that which they send before and that which they leave behincf', was revealed.
The Prophet (S.A.W.) said: "Your footsteps to the masjid are being rewarded. Do not relocate." Tirrnidhl states that this ~adIllJ is [of the] h~an-g!jaT1b [type] and is also narrated by AI-Ihawrl. In §a~ilJ. MU3lim we find a ~adIlb narrated by Jabir ibn 'Abdullah. lie says: "The Banu Salimah clan intended moving closer to the masjid. The news reached the Prophet. (S.A.W.) and he said: "Oh Banil Salimah! Stay where you are. You are being rewarded Cor all your footsteps [towards t.he] masjid."
Thabit Al-Bunan: says: "I walked to ~alAh (prayer) with Anas ibn Ml1ik. I walked quickly so he stopped me. When we completed our ~alAh he said to me: "I was once walking with the Prophet (S.A.W.) for ~alAh (prayer) and I started walking quickly. The Prophet (S.A.W.) slowed me down and after ~aW& said to me: "Do 'l you not know that your footsteps are being recorded." Qatadah, Mujahid and Al-Hasan are of the opinion that by alhAr mentioned in the verse is meant footsteps. AI-Iha1abl narrates that Anas said: By albAr is meant the footsteps to Jum'ah ~al4h. The singular oC athAris either albarun or alhrun.
3. These aJ:!dIlh (Traditions) which lend support to this verse indicate that it. is
meritorious to live far from the masjid. If a person does live in the vicinity of t.he
m~jid is it necessary for him to move to a house far from the m~jttl? 'Ulams.' (scholars) have differed in their opinions concerning this. Anas [was] of the opinion that the closer was preferred to the further house. Other scholars [are of the 45
opinion] that the person living further from the ma.5jid receives greater reward. Al-l.Jasan and other scholars are of the opinion that it is maknl (disliked) to leave the neighbourhood of the m{/,jjid. This is also [the verdict o~ MAlik. The other question !that arises] is that is it preferable for a person to read ~alAh in a smaller masjid or move to a bigger masjid. Ibn MAjah has narrated a ~adIllJ on the authority of Anas ibn Malik that the Prophet (S.A.W.) said: "A persons ~aliih at his home is rewarded once. His ~alilh in the masjid in his locality is rewarded twenty five times. His ~alAh performed in a mlUjid in which Jum'ah is performed is . rewarded five hundred times".
.1. The Prophet (S.A.W.) said to the Banu Salimah: diyarakum tuktab. Diyarakum is in the accusative [case] because the .complete sentence would read: al...";mll dillarahm. Tuktab is vowelless because it is an answer to the first clause of the sentence. The word hila is in the accusative because it is the object intended in a~~ayniihu. It is as if the sentence reads: wa a~~ayn4 kulla may. It is also :' ( permissible to regard it to bein the nominative case except that the accusative case . is preferred, because in this case that which the verb acts upon, will be linked. This is the opinion of Al-KhalU and Sibaway. The imam referred to here is the book· [that has] to be followed and that stands as proof. Mujlhid, Qatadah and Ibn Z~Yd say that the Preserved Tablet is intended. A group of scholars interpret it to mean the records of actions.
13. Set forth to them, by way ofa parable, the (story of) the Companions of the City. Behold, there came apostles to it.
14. When We (first) sent to them two apostles, they rejected them: but \Ve strengthened them with a third: they said, "Truly, we have been senton a mission to you." 15. The (people) said: "Ye are only men like ourselves; and (God) Most Gracious 46
sends no sort of revelation: ye do nothing but lie. II 16. They said: "Our Lord doth know that we have been sent on a mission to you: 17. "And our duty is only to proclaim the clear Message."
18. The (people) said: "for us, we augur an evil omen from you: if ye desist not, we will certainly stone you, and a grievous punishment indeed will be inflicted on you by us."
19. They said: "Your evil omens are with yourselves: (Deem ye this an evil omen). If ye areadmonished? Nay, but ye are a people transgressing all bounds!"
Allah says: "Set forth to them by way of a parable the (story oj) the Companions oj the City. Behold there came apostles to it." The Prophet (S.A. W.) is being instructed [in this verse] to explain to his people the incident of the Companions of the City.
According to AI-MA.wardl most mufassiriln interpret, [that this place] is Antioch. The word 'an!8kiyah is [derived] (rom [the] word 'an~abiys according to AI-SuhayU. Some are .,) of the opinion that the word is 'antAkiyah written with a t4' instead of a ~4'. AI-Mahdawl and Abu Ja far AI-Na~~1s have related this incident from Kaab and Wahb. Antioch was ruled by a Pharaoh called An] Ikhas ibn Anpkhas who worshipped idols. Allah sent three persons to them. The first two were ~A.d.iq, ~adilq and the third ShalOm. This is the ,. opinion of AI-TabarI. Other scholars are of the opinion that their names were: Sham liin I and Yuhanna, AI-Naqqash has stated that the names of the first two persons was Sam "1n , • I ,- and Ya~ya.
In this verse we may regard malhalan and a~lJ.Ab aJ-qaryati to be the two objects of ttJnb. ,lsMb.. aJ-qaryati can also be taken as the appositional substantive of maUJalan. The sentence would then mean: Provide for them the example of the Companions of the City. The Prophet (5.:\. W.) is being commanded that he should warn the polytheists of Makkah just as these three people were sent to warn the people of Antioch. Some scholars arc of 47
the opinion that these three men were messengers chosen by Allah. Others are of the opinion that they were sent by 'Isa to Antioch and [since] 'Isi did this by command of Allah, the verse explains that Allah had sent these messengers: llllJ (malnA tlayhlm Imrlayn, -fsa did this before his ascension to the heavens.
"They rejected them". These messengers were tortured and imprisoned.
"But We $trengthened them with a third." By sending a third person they were strengthened and assisted. AbO Bakr relates from 'Asim the reading fa'azarnA bl lhiilllhm.
The other scholars recite it with a ta,rodId (fa'4ZZaznA). AI-Jawharl states: "The verse i 'r , fa'azzarnA bi lh4lithm may be read with a ttJMjdId and also without and means "We strengthened" or "We give support to."
Some are of the opinion that when read as fa 'azaznA, the word translates as "We were overpowered." This is similar to the meaning in: wa 'azzaznI Ii al-&ai~4b ("and is harsh to me in speech"] (Q. 5:38, V:23). In the case of fa·o.zaznA the meaning would be "We were assisted."
-I 'Isa sent two messengers to this nation. They met an old man called ~Iablb AI-Najj~r, the person referred to in YA-SIn, grazing his sheep. IThe messengers! invited him to Allah saying: "We are the messengers of 'Isa and invite you to the worship of Allah." AI-Najjlr requested the messengers to perform a miracle. The messengers explained that they were [able to] cure the sick. AI-Najjlr had a son who wu insane since birth. The messengers touched the boy and he was cured. ~lab1b AI-Najjlr accepted belief in Allah. Some [scholars! are of the opinion that it is ~Iablb AI-Najjlr referred to in the verse: " Thtn
there came nmnang from the farthejt part of the Clt~ 4 man". lie exposed the messengers to the people and many came to the messengers to be cured. The king, who was an Idol worshipper, came to know of these messenger. and uked them what their mission was. 48
They replied: "We are the messengers of 'Isa". He asked "What sign do you have?" They replied: "With the help of Allah we cure the blind, the lepers and the sick. We invite you to worship Allah alone." The king then decided to beat them. Wahb narrates that the king imprisoned them and nagged them one hundred lashes each. This news reached 'Isa. lie therefore, sent a third messenger to assist them. llis name was Sham 'tin AI-Sara the f 'I leader of the Companions of 'Isa. Sham'tin became very close to the king. One day he' asked the king about the two persons in captivity. The king ordered that the two messengers be brought before him. Sham'tin asked the messengers: "What proof do you . have of your truthfulness". They said: "We cure the blind and lepers". A young boy was brought to them with no eyes. Where his eyes should have been the skin was a smooth as his forehead. The messengers prayed to Allah and the skin split where the boys eyes should have been. The messengers then placed sand [onto] these openings and the boy was immediately able to see.
The king was surprised and said: "This boy has died seven days ago and we have not yet buried him for we have been waiting for his father to arrive. Is your Rabb (Lord) able to' give life to this boy again?" The messengers prayed to Allah openly and S,ham'tin prayed in his heart. The boy was given life again. The boy addressed the people saying: "I died as a polytheist seven days ago. I was entered into seven valleys of fire. I therefore, warn you that you believe in Allah. Then the gates of heaven opened and I saw a handsome man interceeding on behalf of Sham'tin and his two companions. Then Allah gave me life. I bear witness that there is none worthy of worship except Allah, the One, who has no partners and that 1s1 is the Spirit and Word of Allah and that these three men are the messengers of Allah." The king asked: "Is Sham 'On also one of the messengers?" 'fhe boy replied: "Yes, he is the best of them." S,ham'On then announced that he was the messenger of 'Isa to the people. The king was impressed by what Sllam 'On said. Sham 'tin invited the king to the worship or Allah. The king and many other people brought faith while a few disbelieved. AI-Qulbayrl narrates that only the king believed and his people 49
disbelieved. Jibrl'll cried out and the sound killed all those who disbelieved.
It is narrated that when lIsa ordered the messengers to go to this area they said: "Oh Prophet of Allah! We do not know the language of these people." 'Isa prayed for them. They fell asleep and were carried to Antioch by angels. When they woke up they were able to speak the language oC this nation. It is for this reason that Allah says: "and U't ~t1'en9thtned him with the holy .spirit" (Q. S:2, V:87).
The messengers said: "Truly we havt bttn sent on a mi.",ion to you". The people said:
ll "Ye art only men like ourselve.s • You eat and walk in the marketplace. IIAnd (God) Most \.
Gracious sends no sort of revelation. II There is nothing we are commanded to do or stay
awav from. II Ye do nothing but lit" in your claim that you are messengers. The messengers said: "Our Rabb (Lord) knows that wt have been stnt on a mission to youll even if you belie
us. "And our duty is only to proclaim the clear mtssage" that Allah is one. II Thty said", to the messengers, "For us, Wt augur an ill omen from you." We [regard you! as ill luck for us. Muqatil says: "For three years no rain came to these people and they blamed it on the presence of the messengers. The messengers warned this nation Cor ten years." " If you -I desist not" from warning us, "ee will ctrtainly stone you". According to Farr!' they meant: "we will kill you" and he said that often [when the Qurin] mentions rajam (death by stoning) then qatal (killing) is meant. Qatadah says that it refers to death bystoning only.
"And a gritvious punishmtnt indttdwill be inflicted on you by us". Some are of the opinion that what is meant is that they will be killed. Other scholars say that here torture is meant. Other scholars explain that this verse refers to severe torture such as skinning the captives first, or cutting off their limbs first, or cruciCying them.
The messengers said: "Your evil omens are with yourselves." Your ill luck is actually with you. The messengers tried to explain to the people that good and bad conditions were linked [directly! to their actions and not [any type! ol omens. AI-~a~~lk is of this 50
opinion. Qatadah explains this verse u the action of the people. Ibn 'AbbiJ says that
t heir sustenance and fate will follow them. AI-Farr!'says that their sustenance and action
IS referred to although both meanings are the same. AI-I,Iasan recites: a!!ayrukum which means: "your reliance on an evil omen".
'If you art admoniJhed." This is the beginning of the new sentence, The meaning of , which [will bel: "Because you are admonished you call it an ill omen". Some scholars say that they took an ill omen because they were informed that previous nations were destroyed when a messenger came to them and they belied him.
"Nay but you art a peoplt traTlJgrt!!ing aU boundJ." Qatadah says: "You are transgressors in your taking an ill omen." Ya~ya ibn SalAm says: "You are transgressor by your disbelief." Ibn Ba~r says: By transgression in this verse is meant corruption (faJsd) in " which case this verse would mean: "But you arc a corruptive nation". Some scholars say that by transgressor is meant pulythcist. Transgression [is to go} beyond bounds and a polytheist has gone beyond bounds. "
'I
20. Then there came running, from the farthest part of the city, a man, saying, "0 my people! Obey the apostles: 21. "Obey those who ask no reward of you (for themselves), and who have themselves received Guidance. 22. "It would not be reasonable in me, if I did not serve Him, Who created me, and to Whom ye shall (all) be brought back. 23. "Shall I take (other) gods besides Him? If (God) Most Gracious should Intend some adversity for me, of no use whatever will be their intercession for me, nor can the)' deliver me. 2·1. "I would indeed, if I were to do so, be in manifest error. 25. "For me, I have faith in the Lord of you (all): listen, then, to me!" 51
:w. It wu said: "Enter thou the Garden, II lie said: "Ah me! Would that my people knew (what I know)! -
'27 "For that my Lord hu granted me forgiveness and has enrolled me among those held in honour!"
:!H. And We sent not down against his people, after him, any hosts from heaven, nor
was it needful for Us 50 to do,
29. It WiU no more than a single mighty blut, and behold! they were [like ashes) quenched and silent.
"And there came running, from the larthe$t part 01 the Catv 11 man." This man's name was I.lablb ibn Marrl. Ill' wu a carpenter. Some say he wu a shoemaker and others, that he was a bleacher. Ibn 'AbbAs, Muj4hid and MuqAtil say that his name wu 1.labib ibn brA'1 AI-NajjAr and he was a sculptor of idols. He was amongst those who brought faith in the Prophet (S.A.W.) because of the prophecy of the advent of Prophet Mu~ammad in the! early scriptures, although there was a difference of six hundred years between them.
Others, who did the same were Tubba I AI-Akbar and Warraqah ibn Nawfal. Apart Crom these persons no one ever believed in a Prophet before his advent. Wahb says: "Habtb was • 'I a leper and his house was situated at the furthest door of the city. He worshiped his idols for seventy years and prayed sincerely to them [with the hope thatl they cure his ailment. There was no response to this prayers. After he met the messengers and they invited him to worship Allah alone, he asked them: "\Vhat sign do you have?" They replied: "\Ve pray to our Omnipotent Lord to cure you of your sickness." AI-Na.ij1r said: "This is strange to me. I have been praying to these idols for seventy years and they were unable to help me. 1I0w do you hope to cure me in a single day?" They said: "Our Lord has power over cvcrything while these idols are unable to benefit or harm anyone," AI-Na.1J1r brought faith and prayed to Allah. Allah cured him so that no trace was Icrt of his sickness. lie then returned to his vocation. In the evening whatever he had carned he would spend half on his family and give charity of the other half. 52
When his nation intended to kill the messenger he went to them and "he saId: Oh my people obey the apostles." Qatadah says: "He used to worship Allah in a cave. When he heard about the messengers he came running. lie asked the messengers: "00 you hope repayment for what you have come with". They said: "No, our reward is with Allah."
:\ hu Al-'A,liyah says: "lie was convinced of their truthfulness, believed in them and went
to his people saying: "Oh my people obey the apostles. II
"Obey those who ask no reward of you. II Had they been Calse they would have asked you for
wealth. "And who have themselves received guidance. II So seek guidance from them.
"It would not be reasonable in me if [ did not sene Him who created me." Qatadah says: "Habtb AI-NajjAr's people asked him whether or not he believed in the religion of the messengers. In reply he said: lilt would not be reQjonable in me if [ did not sene Him who created me".
"And to whom ye shall be brought backl'. [Here] l,Iablb is presenting his argument to them.
Habtb AI-NajjAr [links] the fact that Allah created him to himself. He does this because this is a Cavour oC Allah and he is thankful of this Cavour. He [links] the resurrection to the people. He does this because this is a warning that punishment is possible. He [links] the bounty to himself as a manifestation oC gratefulness.
"Shall I take other god.3 besides Him." By alihah is meant idols. "1/ God Most Gracious should intend some adversity for me." Here he is reCerring to his previous illness. "Of no ,t.: use whatever will be their intercession for me, nor can they deliver me". That is, they are unable to free me from any calamity.
"1 would indeed if [ were to do so". If I do so then I will II be in manalest error'. Apparent loss. 53
II For me, I have faith in the Lord of you all. Luten then to me". Ibn Mas 'tid hu said: "lie
IS actually addressing the messengers that he has brought faith in Allah who is their Lord
lOO." In this cue f~ma'an would mean: bear witness of my faith. Ka'ab and Wahb state that what he meant was: "I believe in your Lord who, you have rejected."
1l is said that when AI-NajjAr said to his people: "Obey the apojtlej. Obey tnose who ajk
710 reward of you", he was taken to the king, They said to him: "You have followed our enemies." [lie occupied them in] discussion for a long time so that the lives of the messengers may be spared. When he uttered the words: "For me, I have faIth in the Lord of you all', he was attacked and killed. Ibn Mas'11d states: "They trampled him with their feet until his intestines came out of his anus. lIe was then thrown into a well. This is the well called Rass and its people were called The Companions of Rass." In one narration we :; read that all three messengers were killed. AI-Suddl says: "He was pelted to death with stones. As he was persecuted, he continued to pray: "Oh Allah! Guide my nation." AI-Kalbl states: "He was placed in a hole [in the groundJ and buried alive." AI-I,lasan says: "He was burnt and then his body was hung onto the surrounding wall of Antioch." 'I AI-I,ha1abl is also of the same opinion. AI-Qulhayrl says: IIAI-f.lasan says that when Habtb AI-NajjAr's people intended to kill him, Allah lifted him up into the heavens. He is presently in Jannah and will not die except when the heavens and Jannah are destroyed by : Allah. When Allah recreates Jannah he will enter it once more." Some scholars are of the opinion that he was sawn in half in such a manner that the sawing began on the top of his head and ended between his legs. They say that before his soul left his body he was entered into Jannah. It is for this reason that Allah says in the next verse: "It UI~ Jald: Enter thou the Garden." When he saw the Garden (Jannah) he said: "Ah me! Would that my people knew for that my Lord h(1j granted me forglvent3!." The particle rnA added to the verb lis the same] as the infinitive. The possibility [also exists that itJ was a reward that he deserved. It is also possible that rna is an interrogative particle in this sentence and lis used to) express surprise. It is as if he is saying: I( only my people knew on what 54 count has my Lord forgiven me. This is the opinion of Farra'. AI-Kid. 1 disagrees with him explaining that had an interrogative sentence been intended the particle would have ,been written as bima instead of bimA. AI-Farra' has said: "It is permissible for the word ;' to be written as bimii with an alifeven in the interrogative sentence," AI-Zamak.h1harl is of the opinion that it is preferable that bima ghafarali be written without an alif, although
It iii permissible to retain the alif AI-Mahdawl states that the alifis not always kept [in the case of an] interrogative particle. In the case where the meaning of the sentence is understood in the interrogative, the reader will pauseafter ya'lamOn.
Most scholars are of the opinion that"It WC13 ~aid: "Enter thou the Garden", means: you will surely attain Jannah. It is informing him that he will in the future, surely enter Jannah because he is worthy of entry into it. Entry into Jannah is possible, however, only after resurrection.
In my opinion it is apparent from the verse that when he was killed he was asked to enter Jannah. Qatadah says: Allah entered him into Jannah. He is alive and given sustenance in Jannah. Qatadah refers to the verse: "Think not ofthose who are slain in God's way '4." dead. Nay they live finding their swtenance in the presence of their Lori' (Q. 5:3, V:169). This verse has been discussed previously in Sarah AI-'[mrin. And Allah knows best.
"Ah me would that my people knew". The answer to thequestioner as to what is the great victory that is spoken about follows in the verse: "For that my Lord ha.s granted me forglVenes~ and has enroUed me among those held in honour. " Some recite: "mukarramin."
Two possible meanings have been given for ~ablb AI-Najjlr's words:
1. He was hopeful that his people should know ofhi. good condition and praiseworthy end. 55
2. lie was hopeful that his people bring faith as he has done so that they may have an end as good as his.
Ibn 'Abbas has said: "lie gave good advice to his people while he was living and [evenJ after his death. II AI-Qushayrl has reported that the Prophet (S.A.W.) commented on this verse saying: IIl1e gave his people good advice while he was living and [even] after his
\ / death. Ibn Abu Laylah says: "The most pious predecessors of all the nations are three. They never disbelieved in Allah for a moment. They are 'All ibn AbO Talib and he is the best of them, the believer in the family of Fir 'awn and the person in Ya-SIn. They are the
siddiqiin (truthful). AI-Zamakh1harl has narrated this very saying as a Tradition of the Prophet (S.A.W.).
In this verse there is a very important lesson. This verse indicates that it is necessary to suppress one's anger and show forbearance, when confronted by the ignorant, and clemency should be shown [even] to those associated with the mischievious and rebellious. Efforts " should not cease to release them from their falsehood, and one should constantly pray for them, so that they are delivered from calamity. Do you not see that he aspired for their good even when he was being killed, in spite of their rebellion and rejection of the truth? Now when they killed l;Iablb, Allah became angry with them and quickly they were destroyed. Allah ordered Jibrl'll to sound a loud yell and they all died. This is why Allah
says: "And We jent not down agai~t nis people after him any hosts from heaven nor wcu It needful for u.s to do so." Qatadah, Mujlhid and Al-l;Iuan are of the opinion that after they killed l;Iablb, no Prophet was sent to them. A1-1.1 asan states that the jund (hosts (rom heaven) referred to in this verse are those angels who came to earth with revelation to the Prophets. Some scholars favour the view that "hoJU from heaven ll means army. The verse then means that it was not necessary (or Allah to send any typeof army to destroy this nation. Instead they were destroyed by a single loud noise. This is how Ibn Mas 'tid and others have explained this verse. 56
"Nor wa" it needful for Uj "0 to do". We have destroyed them with a single sound after this
man, or after this man had been lifted to the heavens. Some scholars say that"nor was It needful for u" to do so", means that they were not sent to people before them.
AI-Zamakh roarl says: III( it is argued that did hosts of angels not descend (rom the sky during the battles of Badr and AI-Khandaq. lie said: "But We "tnt against them a
hurricane and forces that ye "aw not" (Q. S:33, V:9) and II With three thou"and angel.! sent doum." (Q. 5:3, V:12). "With five thousand angel.! making a terrific on.,zaught" (Q. 5:3, .
V:125).
I say one angel was sufficient. The town of the People ol L11~ was destroyed with a single feather (rom the wing of Jibra,1. The People ~(IhamUd and ~lli~ were destroyed by a /. . loud voice. Allah has given Muhammad (S.A.W.) a higher status than all other Prophets. The Prophets in turn, we know are higher in rank than Habtb. AI-Najjar. It is for this reason that an army was sent only (or the Prophet (S.A.W.) since dispatching an army of angels is a mighty affair that could only happen for one o(a similarly deserving status.
'1 "It was no more than a single mighty blast:" Most scholars read wal}idatan in the accusative [taking the] full sentence to read: rna kinat 'uqubatuhum illl. ~all~atan wahidatan.
Abu Ja'far ibn AI-Qa'qt', 5.haybah and AI-A 'raj read ~all~atun [in the] nominative. In this verse these scholars take ana to mean a happening or event. The meaning of this verse according to them would be: rna waqa'at 'alayhirn iUA ~all~atun w~idatun. Abu ~ltim and other grammarians reject this reading, because of the feminine form, as a result of which this sentence is poorly constructed. This is similar to the inappropriateness of: mci qamat lila Hindun. AbO 1.ll~im says that if this verse is to be read as AbO Ja'far says, it should be: in kana ilia ~ay~atun. AI-Na~~As says, both these are acceptable because it 51
is said: ma ja'atnI ilia jariyatuka which means the same as: rna ja'atnI imra 'atun aw jariyatun ilIA jariyatuka.
"And behold they were (like (ljhe!) quenched and !ilent". They were dead andare likened to the extinguished ashes of a fire. Qatadah says: "They are destroyed". These Imeani ngs are] the same.
30. Ah! alas for (My) servants! there comes not an apostle to them but they mock him! :U. See they not how many generations before them We destroyed? Not to them will they return: 32. But each one of them all will be brought. before Us (for judgement).
Ya ~asratan 'ala al-'ibad is in the accusative. This is so because according to the Basran school of grammarians in the instance where the interjection is indefinite, the case will always be accusative. In the recital of Ubayy we find Ya ~asrata al-'ibidi in the construct state. The true meaning of ~asrah in the dictionary, is that a person becomes so overcome 'I with grief that he is fatigued. AI-Farra.' is of the opinion that it is permissible to recite this word, in the accusative and nominative. To substantiate his point he uses examples from Arabic speech:
1) Ya muhtammu bi amrin! lA tahtammu. 2) Ya darn taghayyaraha al-bila taghayyara.
AI-Tabarl says [that} the reference here is to the misery from the bondsmen upon themselves and their disgrace, because they jeered at the messengers of Allah, may peace be upon them. Ibn 'Abba.s says: "ya hasratan 'alA al'ibid means: Oh destruction on the bondsmen." Ibn 'Abba.s also believes that these people have reached a stage where such 58
words can be said of them. AI-Rabl' narrates from Anas who narrates from Abu AI-':\Iiyah that the servants [referred] to in this verse are the messengers. [Now] when the unbelievers saw their punishment they said: "Ah! alaj lor (the) jenJantJ". They regretted that they had killed the messengers and not brought faith on them. They wanted to be believers when their faith was of no benefit to them. Mujahid also narrates this. ~a~~ak says that it was actually the angels, who were grieved when these people belied the messengers. Some scholars are of the opinion that "Ah' Ala.s lor my jervant", are the words of the person, who came running from the farthest part of the city, when his people attacked to kill him. Other scholars are of the opinion that these were the words of the three messengers, when they witnessed that this man who came from the farthest part of the ci ty, was being killed. They were grieved that these people had now made themselves worthy of punishment. It is as if these messengers hoped that these people would believe. Some [scholars] are of the opinion that these ~re the words of the community that they uttered either when they killed the man, and the messengers left them, or when they killed the man and the messengers (depending on which narration we regard as correct). We regret how we have treated the messengers and this man. If only we believed in them, when our faith was of benefit to us. This is where their words end. Then they bring a new discussion and say: "There comu not an apostl« to them." .,
Ibn Hurmuz, Muslim ibn Jundub and Ikramah recite: Yi ~a.srah 'ala al-'ibad. The Arabs do this to emphasise the warning or admonishment. This is similar to what has been narrated from the Prophet (S.A.W.) that he would recite every word separately, so that it could be better understood. It is possible that the word 'ala al-'abad are linked to ~a3rah. It is also possible that they are not linked to ~(JJrah but to what is implied. It is as if hasrah is the position of pause.
"On (the) .fervant.!." I am regretful on account of my servants. Ibn 'AbblJ, I?a~~ak and others recite: yi ha.srat4 al-'abadI in the construct state without 'al.l This is 59
contradictory to the [accepted text].
It is possible that in this sentence we have a case of the subject being in the construct state. This would mean that the word al-'ibildi will serve as two subjects. It is as if when
they witness the punishment, they are remorseful. An example of this, is the sentence }'a qlYiJ,mah Zaydin (If only Zayd did/did not stand up).
It is also possible that this sentence is a case where the object is in the construct state. This also will leave us with al-'ihad serving as two objects. It is, as if the people, who are concerned for the nation being punished, are regretful. The reading: yi nasratan. 'aUi al-'zbad gets substantiation if this interpretation is taken.
Allah further says: "See they not how many generatio~ before them We destroyed? Not to
thr»: unll they return." Sibaway has said that here kam is in the meaning of anna. Kam is not used here as a question, but to state a fact. The meaning of this sentence would therefore be: Do they not see that the generations before them, who were destroyed do not return to them? 'I
This verse refutes [those who] believe that some of the creation of Allah will return to the earth, after their death before the Day of Judgement.
"But each one of them aU - wtU be brought before Us." This verse refers to Yawm Al-Qiyiimah (the Day of Judgement) when all will be brought for reckoning.
Ibn 'A.mir, lIamzah and 'Asim recite wa in kuUun lammA with a taHldId on lammA. The others recite it as lama without a tamdId. Ubayy recites: in minhum lllA jamI/lm laydayrul muhdaran., . 60
33. A sign for them is the earth that is dead: We do give it life, and produce grain therefrom, of which ye do eat. 34. And We produce therein orchards with date palms and vines, and We cause springs to gush forth therein:
35. That they may enjoy the fruits of this (artistry): It was not their hands that made this: will they not then give thanks? :J6. Glory to God, Who created in pairs all things that the earth produces, as well as . their own (human) kind and(other) things of which they have no knowledge.
Allah says: "A sign for them is the earth that is dead. We do give it life". By this example Allah [draws the attention of] the unbelievers to his power to resurrect man; His oneness and the perfection of His power of creation. A marvel ofAllah's creation is the dead earth to which He gives life by the vegetation, that grows on it and the grain that it yields.
II And from it". From the grain. "Ye do eat." And they are nourished. Ahl al-Madinah recite a mushaddad on al-maytatu while others do not.
-I II And We produce therein." On the earth. "OrchardJ with date-palms and vines." These two types of fruit have been specifically mentioned because they are the best type of fruit.
"We cause springs to flUSh forth therein." In these gardens.
II That they may enjoy the fruits of this." The hA' in the word lhamarihI, refers to the water of the springs, since it is the cause for the growth of the fruit. This is the view of AI-JurjAnl, AI-Mahdawl and others. Other scholars are of the opinion that the fruits mentioned above, are being referred to. This is similar to the reference made in the verse: "And venly in cattle (too) unll ye find an in.structlve sIgn from what .., lUIthan their bodies" (Q. S: 16, V:66). I.lamzah and AI-Kis! ~ recite lhumurihi with a ~ammah on the lhA' and the mim [while] others recite it with a lat1}ah. AI- 'A 'mash places a ~ammah on the thA' 61 and a .sa.l1n on the rrUm.
" And their handJ worked it not". lIere the ma is actually in the genitive iC we consider that
It is in conjunction with min 1!Jamarihi. The sentence would thus read: wa mlmma
'anulathu aydihlm. The KuCans recite: wa rnA 'amllat without a h4 '. The rest recite: 'amilathu. The relative clause is sometimes omitted in this way, when the noun phrase becomes long. It is also correct to regard rnA as a negative. The verse will now mean that their hands did not work the fields that produced the grain for them. This is the view oC Ibn 'Abb1S, Al-~a~~llk and MuqAtil. Other scholars have explained that the verse means: "and Crom those things their hands work". This they say, refers to the Cruits and the various types ofsweets and foods. It also refers to what man uses Cram the various grai ns like bread and oil, which are products of sesame. and olive. Ibn 'Abbas is reported to have said that this verse refers to those things that. are cultivated by man. "WiU they not then give thaw." For his bounties.
"Glory to God, Who created in pairs aU thing~." Allah declares Himself above all that the unbelievers believe. The unbelievers worship others, besides Allah, despite [the fact that] 'I they see His blessings, and the signs of His greatness. Some [scholars] say that the word subluina is used to express surprise. Surprise is being expressed at these unbelievers, who do not worship Allah, even though his signs surround them. It is common that when we are surprised by something, we say: !ubhanaUah.
The pairs in the varieties of creation [here] means that for every pair there is a special Individuality, since it differs in taste, form and sile according to species. Qatadah says [that) what isreferred to here, is themale and female.
"That the earth producu". The vegetation is intended [here] because it is a type, ",I.J u,'tU ~ theIr own (human) kind." We created for man both male and female children, 50 that 62
they may serve as partners (or one another. "A nd (other) thingJ of whIch they have no A"1I.owledge". From the various species and types that Allah has created on the land, in the oceans and skies. It is possible that all that is created is known to the angels and not to man. It could also be that only Allah knows all, that is created. The message of these verses is that because Allah alone is capable of creating those things mentioned here, only lie, deserves to be worshipped. There can be no place for polytheism.
37. And a sign (or them is the night: We withdraw therefrom the day, and behold they are plunged in darkness; :18. And the sun runs his course for a period determined for him: that is the decree of (Him), the Exalted in Might, the All-Knowing.
"And a sign for them is the night." A sign of Allah's Oneness, His greatness and that He alone is worthy ofworship.
The word salM means to pull off or remove. We say sala&hahu AllAhu min dinihi which means: "Allah removed him from His religion". Later the word [came to] mean "to rake out". In this verse the disappearing of light and the entering of darkness has been likened to removing one thing {rom another.
"In darkness". What is meant is that they enter into darkness. We say a~lamrui meaning "we have entered into the darkness or the night." A:harnA would mean: "we have entered the time of :uhr'. Similarly a!ba.!'nA means: "we have entered into the morning." 'AdhaynA would mean: "we have entered into the latter part or the morning" and 'am.5aynA would mean: "we have entered into the evening."
Some [scholars] are of the opinion that mmhu here, is in the meaning or 'aMU, which means "from it". The sentence in this case would mean: "and We remove from it the light 63
of the day."
"And behold they are darkened". In darkness. This [is because) as long as the sunlight of the day was present they enjoyed light, but as soon as this disappears, they are left in darkness.
"A nd the "un run" his course for a period determined for him". It is possible to regard this sentence as wa iiyatu lahum al-maTTlJu (and a sign unto them is the sun). This would [then serve as ani explanation for al-l2.!1am.su to be in nominative case. Another reason for the nommative case being used is that the words wa al-l2.!1am.su indicate the beginning of a new
senrenee. TajrI would thus be the predicate of the nominative clause.
In ?a':i~ Mu..lim there is a report of Abu Illiar in which he says: "I asked the Messenger of Allah (S.A.W.) concerning the meaning of the verse: "and the sun runs his course for a period determined for him." ., He said: "The period determined" of the sun is under the 'arm (Throne). ~~~ Muslim contains another ~adiUi (Tradition) also narrated on the authority of Ablll2har where the Messenger of Allah (S.A.W.) once asked: "Do you know where the sun goes to?" The Companions replied: "Allah and His Messenger know best." The Prophet (S.A.W.) explained: "The sun runs its course until it reaches an appointed place under the 'ar~ where it falls prostrate. It remains prostrated until it is commanded to lift up and return to its original place. The sun [then] rises from the horizon Crom which it normally appears, runs its course until it reaches an appointed place under the 'arl2.!1 where it falls prostrate. This pattern continues until one day the sun is commanded to get up from its prostration and return from where it came. It will do so, rising from its horizon and running its course as usual. People will not suspect that anything is different. The sun will, as normal. on reaching its appointed term Call in prostration under the 'arm. It will then be commanded 64
to get up from its prostration and rise from the west. Dawn will break in the west." The Prophet (S.A.\V.) then asked: "Do you know, when this will come to pass?" This will be when "no good wiU at do to a $oul to believe in them then if believed it not before nor earned riqhieousness through its faIth" (Q. S:6, V:158).
A similar narration may be found in §alfi~ Buk!1arI. In this ~adJ1h Abu illlar says the· Prophet (S.A.W.) once asked me when the sun had set: "Do you know where the sun has gone to?" I replied: "Allah and His Messenger know best." The Prophet (S.A.W.) said: "The sun falls in prostration under the 'arM of Allah. It then seeks permission to rise and is allowed to. Atime is close by that the sun will prostrate and this prostration will not be accepted. It will seek permission to rise, and not be granted [this permission]. Instead, it will be ordered to return from where it had come, and rise from the west. This is implied in Allah's words: "And the sun run$ hi3 course for a period determined for him: that is the decree of(Him) the Exalted in Might the AU-Knowing'.
'1 The version reported by Tirmil1.ht is that Abu Illiar says: "I entered the m4$jid when the sun had set and found that the Prophet (5.A.W.) was seated. The Prophet (S.A.W.) said: "Oh Abu Dhar, do you know where the sun has gone to?" I replied: "Allah and His Messenger know best." The Prophet (5.A.W.) said: "It goes away and after falling into prostration begs permission to rise again. It is allowed to rise again. A time will come when it will be said to the sun to rise from the west." The Prophet (S.A.W.) then said that this is its "period determined". Tirmidhl states that Jlhjliko. mUJtaqarun lahA is the recitation according to 'Abdullah ibn Mas'ild.
Ikramah states: "When the sun sets it enters a m~r4b (prayer-niche) under the 'arm where it glorifies Allah until it rises. When it has to rise the sun begs Allah that it be exempted from rising because it is ashamed [to do sol. Allah then asks the sun why this is so. The sun replies: "When I appear in the world then I am worshipped instead of You." 65
To this Allah says: "Go out into the world for you are not to blame ror what others do. On the Day or Judgement they will be driven by seventy thousand angels towards
Jahannam until they are entered into it."
Al-Kalbt and others have explained the meaning of this verse. In their view the sun sets at eli fferent places on the horizon. There is however, a certain point on the horizon that marks the limit oC the sun's [north-south] journey along the breadth or the horizon before it changes its direction. The sun's "period determintd" refers to this phenomenon. This may be likened to the journey or a person. Once he has reached his destination and achieved his purpose he returns from where he started off. When the sun reaches this farthermost point, it marks the longest day of the year, and the shortest night. The day will be fifteen hours long and the night will last nine hours.
The day will then become progressively shorter. When Ihurayyah (Pleides) rises the day and night will be equal in length, with each lasting twelve hours. The sun then reaches a point on the horizon that marks thelongest night and theshortest day. The night lasts for -, fifteen hours. This then completes a single cycle. The night takes (rom every day one thirtieth of an hour. In every ten days one third of an hour, and in every month a complete hour is gained and lost. When they are equal, the night takes (rom the day, until it is fifteen hours long. In the same way, the day takes (rom the night. AI-~asan has said: "The sun sets at three hundred and sixty different places during the course of the year. Once it has set at a specific place it only returns to set at that place on the horizon the next year. It "runs" along these points and this is its mu.ttaqarr (period determined). The views of AI-I,Iasan and AI-Kalbl are the same. Ibn 'Abbls is of the opinion that when the sun sets and reaches its farthermost place on the horizon it settles under the 'arjh before it rises again. 66
I say that the view of Ibn 'AbbAs encompasses both the views mentioned above. Reflect on this! Some scholars are of the opinion that -this verse refers to the position of the sun before the Day ofJudgement.
Ion 'Abbas and Ibn Masi1d recite: wa al-shamsu tajri lA mustaqamm laha (the sun runs his course there is no period determined for him). By this is meant [that] the sun travels day and night without stopping, until Allah rolls it up on the Day of Judgement. Those who have differed with the text of the Qur In here, are quick to bring as proof, the names of Ibn (AbbAs and Ibn Mas't1d. AbO Bakr AI-AnbArl has said: "This is blatantly incorrect because Abu 'Amar narrates from Muja.hid, who narrates from Ibn (AbbAs and Ibn Kaililr narrates from MujA.hid, who narrates from Ibn 'AbbAs that the verse reads: wa al-mamsu tajri li mustaqarrin laha. These two isnAd (chains of narration) are strong and are further supported by ijma' (consensus). They nullify [that] which has been narrated by way of a weak sanad(chain of narrators) [and is] opposed to what scholars have agreed upon.
" I say that the ahadiQ1 (Traditions) I have quoted in this discussion, also make mention of this verse as wa al-mamsu tajri Ii mustaqarrin laM and thus further refutes the above mentioned view. May Allah destroy the one who makes baseless claims about the Qur 'In.
[The term] Ii mustaqamn laM. means 'iLA mustaqarrihA. The word mustaqarr means place of rest.
"That i3 the decree". That which has been mentioned of the phenomenon of the day and night and the sun is the decree of"the Exalted in Might the All-Knowing."
39. And the Moon, We have measured (or her mansions (to traverse) till she returns like theold (and withered) lower part of a date-stalk. 61
There are three issues that will be discussed in this verse:
1. Allah says: al-qamaru. The syntax of this sentence would be: wa-4l1atun lahum aJ-qamaru. It is also possible to (or us to regard aJ-qamaro in the nominative case because it is the beginning ofa new sentence.
The Kufans recite wa-al-qamara in the accusative. AbU 'Ubayd explains [that this. is so because] the word wa-al-qamara is preceeded by the verb na$lakhu, and is followed by the verb qaddarnJihu. AI-Nahhls.. strongly disagrees, saying that all
linguists are opposed to this view. AI-FarrA I also differs with Abu 'Ubayd, lie says: "I prefer the nominative because the word al-qamaru must be regarded to be in conjunction with what goes before it. The full sentence would read: wa ayatun lahum al-qamaru. AbO 'Ubayd's argument that al-qamaru is preceeded by naslaMu does not hold, because the verb tajri is even closer to aJ-qamaru. We noticed that tajri is preceeded by the word wa al-mamJu, which is in the nominative. Abu 'Ubayd has mentioned that a reason why aJ-qamara should be in the accusative is that it is followed by the verb qaddarnAhu. This argument is also incorrect since in qaddarnAhu the verb is clearly effective onto the hA'." Abu Hatirn says: "Regarding aJ-qamaru to be in the nominative is preferred. This is so because the [effect of the] verb has been spent on the personal pronoun to which it is attached. Al-qamaru is in the nominative because [it stands] at the beginning of a new sentence.
Should the question arise that the moon has not been decreed as phases, and the moon and the moon's phases are two separate entities then why does Allah say: qaddarnAhu manAztla. There are two answers to this question. The first answer is that the verse means that Allah has decreed that the moon will be a possessor of phases. This is similar to when Allah says: "and aJk the town" (Q. 5:12; V.82). 68
The second possible answer is to understand thesentence to read: wa qaddarna lahu manAzlla, (and we decreed for it pha~ej). The lAm has been omitted and this is appropriate because the verb can then act upon two subjects. This is similar to the construction in: wa-'a!;htara MU58 qawmahu jab'lna rajulan (" and MOje5 chose
seventy ofhij people) (Q. 5:7, V:155).
There are twenty-eight phases of the moon and every night the moon appears at another point. [They are]:
1. AI-Shar!lIn 2. AI-Butayn
3. Al-11lurayyah 4. Al-Dabran 5. Al-Haq'ah 6. Al-Han'ah 7. Al-IllJirii' 8. Al-Nalhrah ., 9. Al-Tarlah
10. Al-Jabhah
11. Al-Kharatiin 12. M-$arlah
13. AI-'Aww4'
14. AI-SimAk
15. ,11-!i1JAfra
16. AI-Zubanayan
17. Al-lkUI
18. AI-Qa/b 19. Al-Shawlah 69
20. Al-Na'iiim 21. Al-Baladdah 22. Sa'd AI-12!Jabi~ 23. Sa'd AI-Bul'a 24. Sa 'd AI-Su 'ud 25. Sa'd AI-Akhbiyah 26. AI-Far9!J AI-Muqaddam 27. Al-Far9!J AI-Mu 'a&M!Jar 28. Ba~n u-u«
When the moon passes through all these phases it returns to the first phase. It completes an orbit in twenty-eight nights. The moon is then hidden from sight, before it reappears as a crescent. It then continues to traverse its orbit. This orbit is divided into the signs of the zodiac. Al-~aml consists of Al-Shar~in, AI-Bu ~ ayn and a third of Al-Ihurayyah. AI-Ihawr will be made up of two thirds of AI-Ihurayyah, Al-Dabrin and two thirds of AI-Haq'ah. This is the way it will be for all ofthem.
Some [scholars] have said that Allah has created the sun and the moon from fire, and thereafter, clothed them in light before they appeared. The light of the sun, Allah bedecked with the light of the 'arjh and the light of the moon has been clothed by the light of the kur$( (seat of Allah). That was the original form in which the sun and the moon were created, and what we see is [only] the outer apparel. The light of the sun was allowed to shine. However, as far as the moon is concerned Ri1~ AI-Amin (lIbrA 7Q was ordered tospread his wing over its surface as a result ofwhich the light ofthe moon was dimmed. Al-Ra~ is more powerful than all other things. This dimness of the moon is what the creation sees. The moon was then placed into a cover made of water and set into motion. Every night a portion 70
of this cover is exposed and accordingly the night is moonlit. A night [then] arrives
when the entire cover is lifted and the full moon may be seen. Thereafter I on each night, the moon returns little by little, behind this cover, until it disappears (rom sight, and becomes as thin as it was, in the beginning. In its process of decreasing the light is not seen and that is where it finally sets until it returns "like the old lower part of a date staW'. It is also said that the moon is called al-qamar because it illuminates the atmosphere with its light until it disappears.
" riU she returns like the old (and withered) lower part of a date staW'. Al-Zujj~j says that 'urjiln is the wood of the stalk or a date-palm panicle. [The word] is derived when the infinitive al-in'ir4j is put onto the scale o( Ju'Ian. The word means: "to be curved or bent ".. What is meant is that the moon passes through various phases and at the last or these, it becomes slender and bent, until it resembles the stalk o( a date-palm panicle. According to this explanation the nun in the word al-'urjiln is extra. Qatadah says: 'urjiln is the dry panicle which dangles (rom the palm tree. I,ha1ab says: "Al-'urjiln is what is left on the date-palm once it has been cut." AI-qadim suggests that it is old. AI-KhaIU says that al-'urjun means the yellowish remaining part on the palm tree which resembles a crescent. AI-Jawharl says: Al-'ur:iun is the stalk at the bottom of a cluster or dates that remains and dries out once the rruits are removed." According to these linguists the niln in al-'urjiln is originally part or the word. There is a likeness between the portion ofa date palm described above and the moon as a crescent.
Arabic equivalents for the word al-'urjan are: al-ihAn, al-kab4sah, al-qmUJa. The inhabitants or Egypt use the word al-ub4Jah in the same meaning. Some recite al-'irjawn on the scale or al-firjawn. Both these dialects are acceptable and are similar [to the wordsj al-buzyun and al-buyawn (silk). This is the opinion of Al-Zamakh marl who explains that al-'ur)iln is the wood of a date cluster, that is 71
found between the stalk and the place (rom where it grows out ofthe date palm.
The year is divided into four seasons. Every season consists of seven phases. The first season is spring. It begins fifteen days into March. This season lasts for ninety two days. During this period the sun traverses three configurations of the zodiac: AI-{Iamal; AI-Thawr and 11l-Jawza '. Seven phases are also traversed: AI-Slar!4n; AI-Bulayn; Al-.I!Jurallllah; AI-Dabmn; AI-Jlaq'ah; Al-IIan'ah and AI-l2hira '. The next season is summer, which begins fifteen days into June. Summer lasts for ninety two days. During this period the sun traverses three configurations of the zodiac: Al-Shar~4n; AI-'Asad and AI-Sunbulah. Seven phases are also traversed. They are: AI-NatArah; AI-Tarlah; AI-Jabhah,
AI-Kharat4n; Al-Sarlah; AI-'A ww4 ' and AI-Simah. Autumn comes next, after fifteen days of September have passed. This season consists of ninety one days during which the sun traverses three configurations of the zodiac. They are Al-MIzan; AI-'Aqrab and AI-Qaw~. The seven mansions traversed here are Al-Qhafra; Al-Zubaniyan; Al-lkUl; Al-Qalb; AI-SlJawlah; AI-Na'alm and AI-Baladdah. Next comes winter, after fifteen days of December have passed. Winter consists of ninety days, but may even last up to ninety one days. During this period the sun traverses three configurations of the zodiac: AI-JuddI; Al-DaIUlU and AI-ijiiwt. Seven phases are also traversed. They are: Sa'd Al-I2!1abi/:; Sa'd AI-Bul'a; Sa'd AI-Su'ud; Sa'd AI-AMbiyah; Itl-Fargh Al-Muqaddam; AI-FarRh Al-Mu'a&!lkhar and Ba!n AI-Ifat. The famous Syriac division ofthe year is:
TaMirin Al-Awwa/(October) Tamrin AI-IhAnI (November) Kanan AI-Awwal (December) Kanan Al-IhAni (January) 72
'A:!llbat (February) 'A!illar (March) Nisiin (April) 'Ayyar(May) ~/aziran (June) Tammuz (July) 'Ab (August) 'Aylal (September)
All three consists of thirty one days, except Tamrln AI-IllanI (November); NIsan (April); /faziran (June) and Aylal (September) for they consist of thirty days; Amba.! (February) consists oftwenty eight and a quarter days.
The reason we have provided the above explanation is to draw attention to the greatness of Allah, as is explained in the verse: "And the moon We have measured for her mansions (to traverse)."
When the sun is in a particular phase the moon will be at the next phase. The sun will rise at a point two phases before this. Thus, when the sun is at AI-Ihurayyah after twenty five days of NIsan (April), then the sun will rise at AI-Sbar~an and the moon will appear at AI-Dabran. Thereafter, the moon will pass through a different phase each night, until after twenty eight nights, twenty eight phases have been traversed. This" i.s the decree 0/(Him) the Eulted in Might, the All-Knowing".
3. Allah says: al-qadIm. AI-Zamak,h marl says that al-qadim means "to undergo change". When it becomes old, it becomes thin, hazy and [appears] yellowish. It thus resembles the moon in three qualities. It is said that the minimum period
before something can be classified as qa(/jm, is one year. Therefore, if a person has 73
to declare or bequest that all my slaves that are qadIm (old) are Cree, then those in his possession for one year, or more, will gain their freedom,
·10. It is not permitted Cor the sun to catch up the moon, nor can the night outstrip the day: Each (just) swims along in (its own) orbit (according to law).
In the above verse al-mam~u is in the nominative because it stands at the beginning of the sentence and l! is unable to have an eCfect on a definite noun.
Scholars have discussed much concerning this verse. Some are of the opinion that the verse means, that the sun is unable to reach the moon and each of them has his own domain. This will continue until Allah causes the sun to rise from the west. Other scholars are of the opinion that what is meant, is that when the sun rises the light oC the moon is extinguished and when the moon appears, the sun's light is extinguished. [This is the) opinion of Ibn 'Abbls and AI-9a~~lk. Mujahid says: "What is meant is that the light of one is not like the light of the other". Qatadah says: "Each of them have their own limirations, which they do not transgress or fall short of. When the authority of one appears, the authority of the other disappears." AI-~asan says: "They are never found together on the night of a new moon. Only when the sun sets will the moon appear." Ya~ya ibn Salam says: "The sun will not meet the moon on the night of a full moon. This is so because it becomes invisible before its appearance."
Other [scholars] are of the opinion that what is meant here is that when the moon and sun are found together in the sky, then one is always ahead of the other, and they are never found in the same phase. This is also another opinion of Ibn 'AbblJ. Other scholars say that the moon is in the heaven of the earth, while the sun is in the fourth heaven, and therefore, they cannot meet. This is the opinion of AI-Na~~4t and AI-Mahdawi. AI-Na~~A5 has said: "The best explanation provided for this verse is that the speed at 74
which the moon travels in faster than that of the sun. The sun is thus unable to catch up
with it. II Al-Mahdawl has also mentioned this. As far as the verse: IIAnd the .sun and the moon are joined together' (Q. 5:75, V:9), is concerned then this is when the sun will be prevented (rom rising and the world will come to an end with the Day of Judgement.
FIIrt her explanation appears in Surah An'am and Surah Qiyamah.
" It nd each" refers to the sun, moon, planets and stars, "Sunms along in it" own orbit". Some scholars have. interpreted ya.sb~l1n to mean "rotating" or "moving". Al-I,Iasan says: "The sun, moon and stars are in an orbit between they sky and the earth and are not fixed. Had they been fixed they would not have moved". AI-Iha1abl and Al-Mlwardl have also mentioned this. Some [scholars] have used the verse: "nor can the night out"trip the day" to prove that the day has been created before the night. Other [scholars] are of the opinion that what is meant is, that both the sun and the moon run on their own time and one does not overtake the other, until Allah shall join them on the Day of Judgement, as Allah says in the verse: "And the sun and the moon are joined together' (Q. 5:75, V:9). This system of one following the other is (or the benefit of mankind. Allah says: "that ye may know the number of year" and the count (of time)" (Q. 5:10, V:5). The night has been created for rest and the day for work. Allah says: "It 'U out oj Hi.s Mercy that He ha.s made for you night and day that ye may re"t therein and that ye may "eek of Hu grace and in order that ye be grateful' (Q. 5:28, V:73). Allah says: "And made your!leep Jor re"t" (Q. 5:78, V:9). Rest for your bodies from the work ofthe day.
"Nor can the night OUlJtrip the day". [This] means that the night is not able to overpower the day, When we say .sabaqa fu14nun fulAnan we mean that a certain person has overpoweredanother.
AI-Mubarrad mentions that when he heard 'Ammlrah recite: wa-la al-laylu .sablqu al-naJuir, he asked him why he had recited it this way. 'Ammlrah replied that he had 75
intended to recite $abiqun al-nahAr but the tanwin was dropped, [to make] for easy recital. AI-Na~l~as says: "It is possible that al-naJulra is in the accusative without a tanwin, and also that the tanwin has been omitted, because two .9ukiln stand, next to each other.
41. And a sign for them is that We bore their race (through the flood) in the loaded Ark; 42. And We have have created for them similar (vessels) on which they ride. 43. If it were Our will, we could drown them: then would there be no helper (to hear their cry), nor could they bedelivered, 44. Except by way of mercy from Us, and by way of (worldly) convenience (to serve them) for a time.
The words of Allah: "And a &ign for them" has three possible meanings: The first is: "and a lesson unto them" because this verse contains a lesson. The second meaning is: "and a blessing unto them" because this [verse makes] mention of a favour of Allah. The third meaning of this verse is: "and a warning for them" since [this verse] contains a warning.•
"ls that We bore their race an a loaded Ark". Some scholars have interpreted this verse to mean that a sign for the people of Makkah is that Allah carried the people ofancient times "m a loaded Ark". According to this interpretation the two pronouns indicate to different groups of people. AI-Mahdawl has provided this explanation. AI-Na~~ls narrates that
'Ali ibn Swaymln heard this explanation from AI-Mahdawl. Other scholars are of the opinion that both pronouns refer to the people of Makkah and Jlhurriyatahum is a reference to their children and the weak. [According to the first interpretation] al-fulki (the Ark) is the vessel of NO~, and [according to] the second explanation it is the name of a type of conveyance. Allah is informing us, that he has favoured us by creating ships on which children and the weak, who find it difficult to walk, may be carried. In this case both pronouns refer to the same thing. Some scholars have said that by ilhunwah is meant 76
parents and grandparents, who Allah carried on the ship of Nu~. "Parents and children", may both be classified as !JlJuriyyah in accordance with this verse. This is the opinion of Abu 'Uthm~n. Parents are also called Jihuriyyah because it is from them that children are horn, who spread (dhara1on the earth. Rabt ' has stated that Jihuriyyah is a particle that Allah has placed in the womb of women that has been compared to a laden ship. This is the opinion of 'All ibn Abu Talib and has been mentioned by AI-Mawardl.
AI- J\fa:!h~an means something that is full and heavy. The word fulk is used both in the singular and in the piural.
"And We have created for them similar (vessels) on which they ride". Yarkabun is actually yarkabiinahu. The h4' has been omitted since the word was becoming too lengthy, and also because it is at the end of a sentence.
There are three opinions concerning [the meaning of] this verse. The first opinion is that of Mujahid, Qatadah and a group ofexegetes. They base their opinion on the comment of Ibn 'Abbas that the words min milh lihiindicate to the camel that Allah has created for travel on land just like the ship that is used in the sea. The Arabs do liken a camel to a ship.
The second opinion is that it may be referring to a camel or any other means of transport. The third opinion is that this verse refers to ships. This is the strongest opinion because it is narrated from Ibn 'Abbas, who says that this verse means that Allah has created for them ships similar to that ship, which they are able to use. Abu Ml1ik says: "This refers to small ships which He has created similar to the big ship". This has also been related from Ibn 'AbUs and AI-I.lasan. AI-I;>a~~l.k and others say: "This refers to ships that were made after the ship of Nf1~". AI-Mlwardl says that 'All has explained this verse to mean the sperm in the belly of a woman. The fifth opinion concerning this verse is that it refers to the act of sexual relationship between husband and wife. I do not consider this 77
opinion to beappropriate.
II If .t were Our wiU We could drown them", in the ocean. The "them" here refers to all the members of the family or the offspring. This points towards the correctness of the opinion expressed by Ibn 'Abbas and also those who have taken mm m.l!J lihi to refer to a ship and not a camel.
IIThen would there be no helper {to hear their cry)lI. Sa'1d narrates from Qatadah that this means that there is none to assist them. £hayMn narrates from Qatadah that it means that there is none to give them strength. Thesetwo meanings are very similar, The word ~ari&!l is in the meaning of mlJ~rlk!JlJn, just as fa'll is inthe meaning of[a'it
The word yunqafillun means to be saved from drowning, Some say that it means to be saved from punishment.
II Except by way of mercy from Us". AI-Kis! 'I says that here the accusative case is because of the exception.
"Convenience ll is mercy and ease "fora time". Qatadah [says that this meansl"till death". Ya~ya ibn Salam says that the Day of Judgement is referred to here. Allah has granted them respite, until then. Allah has hastened the punishment of other nations, but delayed that of the nation of Mu~ammad, although they reject faith, till death or the Day of Judgement.
45. When they are told, "Fear ye that which is before you and that which will be after you, inorder that ye may receive mercy," (They turn back). 46. Not a sign comes to them (rom among the signs of their Lord, but they turn away therefrom. 78
H. And when they are told, "Spend ye of(the bounties) with wltich God has provided you," the unbelievers say to those who believe: "Shall we then reed those whom, if God had so willed, He would have fed, (Himself]? - Ye are in nothing but manifest
error. II
48. Further, they say, "when will this promise (come to pass), if what ye say is ! rue?" ·19. They wil1 not (have to) wait for aught but a single blast: it will seize them while they are yet disputing among themselves!
50. No (chance) will they then have, by will, to dispose (of their affairs), nor to return to their own people!
"A nd when they are told: "Fear ye that which i.! before you and that which will be after you" Qatadah says: "fear ye that which i.! before you", refers to the incidents of the nations that had gone before, and "that which wiU be after you" refers to the Hereafter. Ibn 'Abb1s, Ibn Jubayr and Mujll.hid say that "that which u before you", refers to the past sins, and "that which wiU be after you" to the future sins. AI-l,Iasan has taken"that which i.! before you", to mean what has passed you, of your lifespan and "that which wiU be after you'" to mean what is remaining of your life. Sury1n has said that, "that which i.f before you", refers to this world, while"that which wiU be after you" points to the Hereafter. Al-Iha1abt has narrated the opposite of this opinion from Ibn 'Abb1s. According to this view, "that which is before you''. refers to the affairs of the Hereafter and the preparations for it, and "that whICh wiU be after you", refers to the world. Some scholars have said that, "that which is before you" means: "that which is apparent to you" and "that which wiU be after you", means: "that which is hidden from you".
The answer to this sentence is not given, [but weI understand it to be that, when this is said to these people, they reject it. Proof of this is to be found in the next verse: "Not a
SIgn comes to them from among the slg~ of theIr Rabb (Lord), but they turn away
therefrom.II 79
"A nd when they are told: "Spend ye 0/(the bountlu) w1th whICh God haJ protl1ded you". Spend on the poor in charity. AI-llasan says: "The Jews are being commanded to feed
t he poor". Some say the verse is addressed to the idolaters. The verse: "Out 0/ what God hath produced in abundance in tilth and in cattle they ajjigned Him a jhare" (Q. 5:6, V:136) refers to them. They stopped spending in Allah's way and said mockingly: "Shall we then
feed those whom i/ God had jO willed He would have fe/'. They heard that the Muslims believe that Allah is the sustainer. They say in jest that should we sustain one, who Allah sustains? Ibn 'Abbls says that in Makkah there were atheists. When they were commanded to spend in charity on the poor, they said: "Not at all. By Allah! Allah wants to deprive them and we should feed them." They would hear the Muslims mentioning the will of Allah (inma' Allah) in their speech. They, therefore, intended to mock the Muslims by these words. Another way of understanding this verse is, that when the Muslims say to them: "jpend ye 0/ (the bountie,,) with which God haJ provided you", they answer that when Allah has provided us with wealth, is He not able to make you wealthy too? This argument of theirs is incorrect because when Allah blesses one with weal th He has also made obligatory on him, a right for those less privileged. There is, [therefore.] no reason to object. The unbelievers were correct in saying: "If God had so willed He would have fuf' but their reasoning was wrong. This is similar to the verses: "Those who give partnerJ (to God) will Jay: " If God had wished we Jhould not have given partners to Him" (Q. 5:6. V: 148) and" They say: 'We bear witne.sJ that thou art indeed the apostle of God'. Yea, God knowth that thou art indeed HiJ apoJtle and God beareth WItness that the hypocrite" are indeed liar',," (Q. 5:63, V:1).
"Ye are in nothing but manifeJt errot". Some [scholars] are of the opinion that these are the words of the unbelievers to the believers, in response to the request for wealth and following of Mu~ammad. Muqltil and others are of this opinion. Other [scholars] say that these words are uttered by the Companions. Another opinion is that it is Allah's response to the answer ofthe unbelievers. It is said that AbO Dakr AI-~iddlq used to feed the poor 80
Mustims. Abu Jahl once met him and said to him: "Oh Abu Bakr, do you think that Allah is able to feed all these poor?" Abu Bakr replied: "Yes". Abu Jahl then said: "Why does Allah then not feed them?" Abu Bakr replied: "Allah has tested some with wealth and others with poverty. He has commanded the poor to be patient and the'
wealthy to spend of their wealth." Abu Jahl said: "By Allah, Oh Abu Bakr, you are truly misguided. Do you think that Allah is able to feed these poor but He does not, and then you do?" Then this verse was revealed as well as the verse: "So he who givej (an chanty) and [ears (God). And (in all jincerity) testifies to the bejt" (Q. 5:96, V:5-6). AI-Quwayrl and AI-Mllwardl are of the opinion that this [verse] refers to a group of atheists, who did not believe in a Creator.
"Further they say: 'When wiU this promise (come to pass), if what you jay is true'''. This is asked in response to the verse, "fear ye that which is before you and that which wiU be after yoU?". They ask this mockingly not with the intention of knowing when the Day of Judgement is.
"They will not (have to) wait for aught but a single blast". [This is] the blowing of the trumpet by IsrllfIl.
"It will seize them while they are yet disputing among themselves". They will be disputing in the affairs of their world and will die in their places. This is the blowing of the trumpet.
There are five variant recitations in the word 1IaM3iman. AbO 'Amr and Ibn Kalhlr recite wa hum ya&hi~~imlln with a fatJ:1ah on the 1Ia' and MA' and a tamdid on the ~ad. This is also the recital of Warm narrated from Nlfi '. Besides Warm the other students of Nafi' recite ya&l!Jtmlln with a s.u'n on the MA' and a ta.mdJd on the dd.. YahyA bin Wa1..hib, AI-A 'maID and Hamzah recite lIa&h~iman with a "Akin on the M4' and a kaJrah on the ~ii.d. 'Asim and AI-Kisli recite lIakhiHimiin with a kasrah on the MA' and a ta.HJdfd on 81
the ~iid. The meaning of this word is that some will dispute with others. Ibn Jubayr narrates from Abu Bakr who narrates from 'Asim, and from 1.lammad, who narrates from 'Asirn the recital with a kcurah on the ya' and the &h4' and a tamdId. AI-Na~~1a says: "The word was originally ya&!lto.!iml1n.. Theta' became incorporated into the sad. and its fat~ah was transferred to the kh4 '.
lkramah says that the verse "but a .!ingle blast" refers to the first blowing of the trumpet. Abu Hurayrah says that the trumpet will blow, while people will be in their business places.
Nu 'ayrn narrates from AbU Hurayrah that the Prophet (S.A.W.) said: "The Day of Judgement will come while two people have started to trade in cloth before even they can complete their transaction. Aperson will prepare his animals to drink water but the Day
of Judgement will come before they can drink. A person will lift his weighing scale but will not be able to raise it until resurrection begins. A person will take his morsel to his mouth and will not be able to put it into his mouth, but suddenly the Day of Judgement will come." In a narration of 'Abdullah ibn 'Amr, we read: "The first person to hear it will be a person repairing his camel's water trough, so that they may feed, but before he can finish he will fall unconscious and all people will fall unconscious."
"No chance wiU they then have". One will not be able to advise another on the truth that he possesses. Some [scholarslsay that this verse means that they will not be able to advise one another to repent, and absolve themselves, but they will die in their marketplaces and homes.
"Nor to return to their own people" when they die. Some say that by this verse is meant that their words do not return to them. Qatadah says that this verse means, that they will not ret urn to their homes, because they have hastened from these. 82
51. The trumpet shall be sounded, when behold! From the sepulchers (men) will rush forth to their Lord!
5'2. They will say: "Ah! Woe unto us! Who hath raised us up from our beds of repose?" ... (A voice will say:) "This is what (God) Most Gracious had promised. And true was the word of theapostles!"
!):t It will be no more than a single blast, when lo! they will all be brought up before Us! 54. Then, on that day, not a soul will be wronged in the least, and ye shall but be repaid the meeds of your past deeds.
"The trumpet ~hall be jotmdtd". This refers to the second blowing of the trumpet which
shall signal the Resurrection. This verse IS proof that there will be two blowings of the trumpet and not three. AI-Mublrak Ibn Al-Fa<}llah narrates from AI-I,lasan, who says that the Messenger of Allah (S.A.W.) said: "Between the two blowings of the trumpet is a period of forty years. With the first blow Allah will cause every living to die and with the second every dead will come to life." Qatadah says that al-~ar is the plural of ~urah and it is into the souls that the blowing will take place. It is narrated from Abu Hurayrah that he recited wa nufikha Ii al-~uwarf. AI-Na~~1.s says that it is correct to recite al-~iln with a jakin on the waUl, and this has been narrated from the Messenger of Allah (S.A.W.). This is [also] well known in thelanguage of the Arabs.
"When behold from the jepulchre,". [Meaningl from the graves. Zamak.b1barl has mentioned that al-ajdAlh can be read II al-ajdAl Both words, jadalhun and )adajun are used, but jadalhun is more correct with the plurals ajdulhun and ajdAlhun.
"WiU rwh forth to their Rabb (Lord)". Ibn 'Abbls and Qatadah have explained that this means that they will come out. Achild is called n4$lun because it "comes out", from the womb of the mother. The word ~an$ulu with a ~ammah on the 'in is also used. It means 83
lito walk hurriedly". The meaning of the verse will therefore be: "to come out quickly". The following verses also indicate this meaning:
"And your creatIon or your re.!urrection i" in no wi"e but a" an indwldual "oul" (Q. S:31, V:2R).
"They WIll come forth from their grave" like 10cU.!u "cattered abroad" (Q. S:54, V:7).
"The day whereon they will i.uue from their "epulchre" in "udden tuuu, Qj if they were
rushing to a goalpost (fixed for them)" (Q. S:70, V:43).
In the ~adIlh we read that the Companions complained to the Prophet (S.A. W.) of physical weakness. He advised them to walk briskly (talay1:um bi al-nQ3Q since this improved the health.
"They will say: 'Ah woe unto u..!'" Ibn Al-Anbllrl is of the opinion that it is best to pause after qiiliJ y4 waylanA, before reciting man ba'alhana. Some [reciters] read ya waylanA min ba'lhina. with a ka.srgh on the mimand lhA'. This [reading] is also reported from tAlt. According to this reading to pause after ye. waylanA, is not preferred and one should only pause after the words min marqadinA. Ubayy ibn Ka tab recites man habbanii. Al-Mahdawl says that Ibn Abl Laylah recites: qalu ya waylatanA with an initial tA' that indicates the feminine. Another instance where al-wayl is found in the feminine is: "y4 waylata 'aalidu wa ana 'ajuron (Q. 5:11, V:72). tAli recites: y4 waylatA min ba'lhuul. Here the word min is connected to wayl. The phrase min marqadinl. denotes the actual Resurrection. lIow can they say this when they are being punished in their graves? Ubayy ibn Ka tab says that they arc sleeping very deeply and aay: "Oh destruction on us! \Vho disturbed us in our sleep?" 84
Abu Salih says: "When the trumpet will blow for the first time those in the grave will stop being punished. This lull will continue for [a period o~ forty years till the trumpet will sound for the second time. It is for this reason that they ask: 'Who haa raised us up from our beds of repose"!" This is the opinion of both Ibn 'Abbu and Qatadah. Scholars well versed in rhetoric have said concerning this verse that when the unbelievers see Jahannam and the torments it has in store, it appears that their experience in the grave was a dream.
Mujahid says that the believers will say to the unbelievers: II Thi~ i~ what (God) ....Lost Gracious had promised." Farra' is of the opinion that these are the words of the angels. AI-Nahhu says that the above opinions are the same since the angels are also believers.
This aspect is also highlighted in the verse: II Thos« who have faith and do ri9hteou~ deeds they are the be~t of creature~1I (Q. 5:98, V:7). The ~adIlh: "The believer is better in the eyes of Allah than all else that has been created", also supports this idea. It is also possible that the angels or any other believers could have said: "This is what (God) Mo~t Gracious had promised'. Some are of the opinion that when the unbelievers see their folly in not believing in the messenger they testify, but their faith isofno use.
Hafs used to pause after min marqadinA and then resume recital at hAJlhA. AbO Bakr ibn AI-Anbart says that to pause at the end of man ba'alhanA min marqadini, is a commendable pause. The reciter will then resume his recitation with hAfi!Jj rna wa'ada. It is [also] permissible for one to pause on marqadinA hA4hA-
AI-Na~~as is of the opinion that one sentence ends at min marqadinA. The new sentence begins at hAflhj which is in the nominative case. The predicate of the nominative clause [here] is: rna wa'ada al-r~mAn.
It is also correct to regard hAflhA in the genitive, as an attribute of marqadln4. In this case too, the complete sentence will end at: II man marqadlM hAdhA". 85
"It unll be no more than a jIngle bll1Jt. 1I brant will announce: "Oh you dry bones, torn tissues and shredded ligaments! Allah commands you that you come together (or your reckoning." This is what is meant when Allah says:
II The day when they wall hear a (mIghty) blast in (very) truth. That will be the Day of Resurrectton" (Q. 5:50, V:42) and
"Hasteninq, u.rith eye$ transfixed toward$ the caller. '/lard u thl$ day', the unbdiever$ unll say" (Q. 5:54, V:8).
In the recital of Ibn Mas ud, if the attribution to him is correct we find: "in kanat allA zaqyatun wahldatan" where zaqyatan means the same as ~ay~atun.
II When lo! they will aU be brought up before Us". Here the words fa i!lhAhum are the subject of the nominal sentence and jumf/un is the indefinite predicate with m~~ariln as an adjective. [The word] m~~anJn means [that] all will be gathered and present at the place
of reckoning. This is meant by the verse: II A nd the decision of the Hour (of Judgement) i$ as the twinkling of an eye" (Q. 5:16, V:77).
"Then on that day not a soul unll be wronged In the lel1Jt". The rewards ofdeeds will not. be decreased.
"And ye shaU but be repaad the meed.s of you PC$t deed.s". The particle rna is in the accusative for two reasons: The first is that it is the second object. The second reason is that because the adjective has been replaced here. The sentence would otherwise read: IUJi bimii kuntum to. 'mailln.
55. Verily the Companions ofthe Garden shall that day have joy in all that they do; 86
56. They and their associates will be in groves of (cool) shade, reclining on thrones (of dignity); 57. (Every)fruit (enjoyment) will be there (or them; they shall have whatever they call Cor; 58. "Peace!" - a word (oC salutation) from the Lord, Most Merciful! 59. "And 0 ye in sin! get ye apart this Day!
" Verily the Companion3 of the Garden 3haU that day have joy in all they do". Ibn 'Abbas, Qatndah and Mujahid say: "They will be concerned with the defloration of foodstuffs. This will be uninhibited enjoyment". Tirmidllt AI-~aklm says in his Mumk11 Al-Qur'lin: "Muhammad ibn Humayd AI-Rul narrates (rom Ya'qt1b AI-Qumml, who narrates from ~Iaf~ ibn Hamid, who narrates from S,hamt ibn 'Aliyah , who narrates from Shaqlq ibn Salimah, who narrates from 'Abdullah ibn Mas'lid concerning the verse: "Verily the Companions of the Garden $hall tha.t day have joy in all they do" he said: "They will experience uninhibited enjoyment". Muhammad ibn ~amid narrates from Harun ibn AI-Mughayrah, who narrates from Na~wal who narrates from AI-I?a~~ak, who narrates from 1bn 'Abbas the same as above. Abu Qilabah says: "A person from the dwellers of Jannah will be with his family when it will be commanded to turn towards his family. He will reply that he is already with his family. It will be said to him: "Turn towards your family also." Some [scholars] say that the dwellers of Jannah will be so occupied enjoying the blessings of Jannah that they will not be concerned with the sufferings of those in Jahannam, even if these be their relatives. This is the opinion of Sa1d Ibn Jubayr and others. Wakl'says that what is intended here is the listening to music. Ibn Kaysan has interpreted ft $u9l1ulihim, to mean the meeting or the dwellers of Ja.nnah. Some [scholars] say that they will be occupied as guests or Allah.
It has been narrated that when the Day of Judgement comes a caller will call out: "Where are my bondsmen, who obeyed me and were loyal to their oath with me, despite not seeing 87
me?" They will then stand up with Iaces like the Cull moon and shinin« Itan and will be
made to mount a dromedary oC celesua! light with a halter of pearls which will bring him before everyone, until he stands before the 'ar~ (celestial throne) of Allah. Allah will say to him: "Peace beon my bondsman who obeyed me and upheld my oath despite nol seeing me. I ..ave specially chosen you. Go now and enter Jannah without reckoning. "No [ear .1haU bt on you that day nor Jhall ye grieve" (Q. 5:43, V:68). They will pus over the ~lrl1t (bridge spanning lIell) with the speed of lightning and the gates of Jannah will be opened
to them. Then the creation will be standing on the plains of reckoning and will say to one
another: "Where is 50 and SOli and when they do SO, a caller will call out: "Venly the Companion.. 0/ the Garden ..hall that day havl! joy an all that theJl do",
The word t2hugbul may be read U HJu!ZllulIn or mugh/in. AI-I.luan has explained /4kIhOn to mean "happy". Ibn 4Abbls hu used the word "joyous". MujAhid and AI-I)a~~a.k (take this wordlto mean "pleased". AI-Suddl says it refers to the enjoying of bounties. These meanings are close [to one another].
Enjoyable fruits and goodly conversation will be their reward. AM Ja'far, Shaybah and AI-A 'raj recite fiihhun without an aliI According to Farra.' these are variations just u [anhI : /arihI and hA4!Jiri : ha!l!Jirl. AI-Kist' and Aba 'Ubaydllh say that a~fihhah refers to something with fruit, just u the connotation in the words ~Im, lAhlm, tAmlr and LAban.
FthJu]n without an ali/means "pleu ed" accordinK to Qatadah. Aba Zayd is of the opinion that we say ra]Ulun /UshtJn, when such a person is of a good disposition and always smites. Talhah.. ibn Musarrif. recites fjMtJnin the accuJ&tive cue.
"TheJi and their 4.UOClalu u,'Il1 be an grovu oj (cooO Ihadt, rtdlnln9 on thrones (oJ dlgnaLJI)". This sentence contains both the subject and predicate. It is also pcfmlulbl~ to 88
regard hum as a particle used for emphasis and the word azwajuhum to be linked to that intended by hum. The adjective of fiikihiin would be multaA:iun. Most recite ~ilAl with a
kasrah on the ~4 '. Ibn Maa'Ud; 'Ubayd ibn 'Umayr; AI-A 'malb; Ya~ya; l.Iamzah; Al-Kisa t and Khalaf recite: Ii .zulalin with a damm!!!1. on the za'. without an alif Ziliil is the plural of..zillun and zulalun is the plural of .;:ullgh.
II Reclining on thrones (of dignitv)". They are reclining on beds in the shape ofships.
"(Every) fruit (enjoyment) will be there for them". This is a subject and predicate.
II They shall have whatever they call/or'. Whatever they want they will get. Abu 'Ubaydah says: yadda'an refers to the fulfilment of all their supplications because Allah will grant their desire with what is more beautiful and much better than what they ask for. Ya~ya ibn Salam says [that] yadda'lln means what they desire. Ibn 'Abbas: "What you ask for". And the meanings are close [to one another]. Ibn Al-AnblrI says: "To pause after lahum rna yadda'an is recommended in which case salAmun would mean: "and this is for them peace". The other meaning is that what they desire for is completely submitted to them. According to this, it is preferred to pause after rna yadda'l1n. AI-Zujjlj says: "They will be granted peace from Allah and this is the gift for thedwellers of Jannah".
Jartr ibn 'Abdullah AI-BajalJ narrates that the Messenger of Allah (S.A.W.) said: "The dwellers of Jannah will be enjoying the blessings when a celestial light will appear on top of them. They will lift their heads and there they will see Allah, who will appear above them saying: "Salutation be upon you! Oh dwellers of Jannah." This is meant by the verse: "Peace! - a word (of salutation) from a Rabb (Lord) Most Merciful". They will look at Allah and Allah at them. The dwellers of Jannah will not look at anything of their blessings as long as they are looking at Allah. Then Allah will become hidden from them but Allah's light and blessings will remain with them in their dwelling places." This has 89
been mentioned by AI-Iha1abl and AI-Quffiayrl. A similar theme is found in $al}i~ Muslim and this has been mentioned in SiJrah YunUJ when the verse" To thoje who do "ght in a goodly (reward) yea, more (than in rnea.!ure)" (Q. 5:10, V:26) is dealt with. It is also possible to regard rna as a negative and salAm as its substantive. This means that whatever they desire, they will be given completely. It is also possible that ma is in the nominative, because it is a predicate with "alAmun as its verbal noun. According to these instances [then] wa lahum ma yadda/iJn will not carry a pause. Ibn Masild recites "alamun. Muhammad ibn KatAb Al-Qurazi recites "ilmun. In this case it means that they will get what. t.hey desire without anydisputation [and] in a complete form.
"A word". This phrase means that Allah says a saying. 5ajasUnl says that to pause after saliimun is preferred. This is incorrect. in my view because the act of saying is separated from what is before it requires elucidation.
"And Oh ye in sin! Get ye apart thu day!" It. is said that tamayyazu, ammazll and amtaziJ have the same meaning. This will be said to them when they are gathered for questioning and t.he dwellers of Jannah are made to enter Jannah. Qatadah says: "They will be distanced from all good". AI-~a~~1k says: "What is intended here is that the transgressors will be divided into groups". AI-I?a~~!k also comments that for everyone of these groups, there will be a bouse in Jahannam that it will enter. They will dwell therein forever, not to be heard nor seen.
D1 ud ibn Al-Jarrah says: "The Muslims will be divided from the transgressors except those who follow their carnal desires. They will be with the transgressors".
60. "Did I not enjoin on you, 0 ye children of Adam, that ye should not worship Satan; for that he was to you an enemy avowed? - 61. "And that ye should worship Me (for that) this was the straight way? 90
62. "But he did lead astray a great multitude of you. Did ye not, then, understand? 63. "This is the lIell of which ye were (repeatedly) warned! tH. "Embrace ye the (fire) this Day, for that ye (persistently) rejected (truth)".
"Did I not enjoin on you, Oh you children of Adam". [By] 'ahhad [here is] meant "strong advice". Did I not enjoin on you and send the message on the tongue of the messengers?
"That ye should not worship Satan" by obeying him in sin. Al-Kisa' says that the word la is [used] for negation.
"A nd that ye should worship me" with a kasr~ on the nan of u'budilnI. "This is the
straiqhi way".
"But he did lead astray a great multitude of you". A large number of creatures were led astray. This is the opinion of Muja.hid. Qatadah says a great number ofpeople is intended here. Al-Kalbl [interprets it to] mean many nations. All these explanations [yield the same] meaning. Ahl Al-Madinah (The reciters of Madinah) recite jibillan with a kasrah on the JIm and ba'. Abu 'Amr and Ibn 'Amir recite jublan with a dammah on the jim and a sukun on the ba I. The rest recite it as jubulan with a ~ammah on the jim and ba I and without a tamdid on the lam. Al-Hasan recites it with a taHIdid. Ibn Abl Is~lq, 'Isa ibn 'Umar, 'Abdullah ibn 'Ubayd and Nadr. ibn Anas all recited it as Al-Hasan. did. Jiblan is how Abu Y~ya and the companions of AI-'Aqill recited. This then indicates five various reci rations.
AI-Mahdawl and AI-Iha1abl saya that all these are variant readings, all meaning: "the creation". Al-Na~~ls states: "The most clear seems to be the first reading", His proof is that all of them unanimously recite "we al-JlbaUata al-awwaan". In this case Jlbalan is the plural of ftbillah. This refers to all that Allah has created. A sixth reading has been 91
narrated as: wa laqad adalla. minkum jUan kailJiran. AI-Dahhak. .. states that one JII is equal to ten thousand. A great number that only Allah knows is how AI-MAwardl explains the verse.
"Did ye not then under~tand", that Satan is their enemy and that it is necessary to obey Allah.
"This is the Heir'. The keepers of lIell will say to them"thif if the Hell' We warned you about and you belied. Aba lIurayrah says that the Messenger of Allah (S.A.W.) said: "When it will be the Day ofJudgement, Allah will gather humans and jinn.s and those who came before and those who came later, on a single plain, then a caller will callout: "This is the Hell ofwhich you were repeatedly warned. Embrace you the Fire this day for that you rejected the truth". At this point nations will come on their knees and every pregnant women will miscarry and every nursing mother will drop her child. You will see people who appear intoxicated, but they will not be intoxicated, their state will be owing to the punishment ofJahannam that will be severe."
65. That day shall We set a seal on their mouths. But their hands will speak to Us, and their feet bear witness, to all that they did. 66. If it had been Our will, we could surely have blotted out their eyes. Then should they have run about groping for the path.but how could they have seen? 67. And if it had been our Will, We could have transformed them (to remain) in their places. Then should they have been unable to move about, nor could they have returned (after error). 68. If We grant long life to any, We cause him to be reversed in nature. Will they not then understand? 92
II That Day We $hall set a $talon their mouths but their hand" will .speak to U$ and their fut bear witne$$ to all that they did". In $alJ.I~ Afu"lim there is a narration [on the authority] of Anas ibn MAlik, who says: "We were in the company of the Prophet (S.A.W.) when he laughed and asked: 'Do you know why Llaugh'", We said: 'Allah and His Prophet know best'. The Prophet (S.A.W.) said: "From the discussions of the bondsman with his Rabb (Lord) on the Day of Judgement is where he will say: 'Oh my Lord have you not delivered me (rom oppression"'" Allah will reply: 'Surely'. The bondsman will say: 'I find as a witness today none but myself'. Allah will say: 'Yourself and the Recording Angels (Kirliman katibln) are sufficient as witnesses '. llis mouth will be scaled and his body parts will [be made to] speak. They will relate his deeds. lie will then be allowed to speak. He will say: 'Be away. It was on account of you that I sinned'".
This ~adilh is also narrated in the §a¥~ Muslim on the authority of Abu Hurayrah. In this narration we read: lilt will be said to him: 'Now we will send as a witness from yourself against you'", He will wonder who this will be, and his mouth will be scaled. It will be said to his thighs, flesh and bones: "Speak!" and they will do so relating his actions. This is how he was trying to seek an excuse (or himself. He is a hypocrite and, therefore, the anger of Allah was sent on him.
Tirmid,hl narrates on the authority of MU'lwiYih bin ~aydah that the Prophet (S.A.W.) pointed towards Syria saying: "From here to here you will be resurrected whether you are mounted or walking. You wiu be dragged on your faces on the Day of Judgement. On your mouths will be reins. Seventy nations will pass and you will be the best and most honoured of them by Allah. The first to speak on any ofyou will be his thigh". In another narration, "his thigh and his hand", are mentioned. Abu 'Ubayd says: "They will be prevented from speaking until their thighs speak".
There are (our possible reasons why their mouths would be sealed: 93
1. They say: "8y God our Lord, we were not tho,e who jOined go~ W1th God' (Q. S:65, V:23). Allah therefore seals their mouths until their limbs speak. This is the opinion of Abu Mus!AI-AG 'arl.
2. So that they may be distinguished from others. Ibn Ziy!d is of the opinion [that this is sol.
3. The testimony of something that does not usually speak is more worthy of consideration, than that ofsomething that speaks.
4, The limbs that were of use to him, have ,now turned against him, to bear witness in favour ofits Rabb(Lord).
The question may arise [that] why does this verse make mention of the speech of the hand and only the witness of the feet. The answer to this is, that the hand did not only witness the action but perpetrated the action, before the person, whereas the other limbs were not as directly involved.
Uqbah ibn 'Arnir says: "I heard the Prophet (S.A.W.) say: 'I'he first body part of a man who will talk on the Day of Judgement, when their lips will be sealed will be the left thigh. ," AI-Mlwardl and AI-Mahdawl both mention this. Abu Milsa AI-Am 'arl says: "I am of the opinion that the first that will talk will be a person's right thigh". This has also been mentioned by AI-Mahdawl. AI-Mlwardl says: "It is possible that the reason for especially mentioning the left thigh is that it is part of the bottom half of the body, from where lust originates. Since it is closer it gives witness quickly". lie further states: "The left side has been singled out, because the lust in the right side of the body is greater than that in the left side. The left side has therefore been mentioned because it has lesser lust." I say: On the contrary it refers to the overpowering of the lust or both of them committing 94
or stopping an action at the same time, because the entire actions [that emanate) from all of them are desires and lust. And Allah knows best.
".4 nd if It had been Our will, We could ~urtly have blotted out their eyeJ. Thm should they liai:« run about groping for the path, but how could they have seen?" Kisl' recites: !ama~u, ya!mlSu and ya!mu~u. According to linguists ma!mllJ and al-!amIJ is one who is blind. without a hole in his eyes. Ibn 'AbbAs says: "They are blind to guidance and will never be guided to the path of truth. They do not see the path at their disposal to reach their destination". AI-Hasan and AI-Suddl say: "The verse means: We leave them aside to falter." This is also the choice of AI-TabarI..
The phrase: "groping for the path ll means that they would have been groping for the path to traverse it, "But how could they have ~etn?" means: from where can they see? 'Atao', Muqatil; Qatadah and Ibn 'Abbas narrate: "If we so wished we would have turned their vision from being misguided to guidance". Then he says: "But how could they have seen?" But Allah did not do this to them. How can they be guided when the eyes which guide are blinded? 'Abdullah ibn Salim, however, explains this verse differently. He says that it refers to the Day of Judgement when the Bridge (~irB.t) will be lengthened. A caller will then call out to the followers of Muhammad (S.A.W.). They will follow Mu~ammad (5.A.W.). The evil and the good. When they are on the Bridge Allah will blind those who did evil. Then 151, peace be upon him, will be called and he will be followed by his followers and they will have the same Cate. This will be the condition of all tbe nations. AI-Na~~as has mentioned this. We have written this incident in our book AI-Ta/lhk1rah in the same way that Ibn Mublrak has written it in his Raqa'iqah. Qumayrl has mentioned this. Ibn 'AbbAs says that this verse reCers to the incident when AI-Aswad ibn AI-Aswad and a tribe of the MakhzQm took a rock and wanted to smash the head of the Prophet (5.A.W.). Allah blinded them and caused the rock to join to their hands. They did not see and could not be guided. This verse was revealed concerning this incident. 9S
:\l-Akhfat,b and AI-Qalbl say that matmil.s is one without holes between his eyelids.
"It nd if it had been our wiU We could have tranJformed them (to remain) in their place». Then should they have been unable to move about nor could they have returned (after error)". Maj!i!J is to change creatures into stone; an inanimate object or an animal. Al-I.lasan says: "We will make them stand still and they will not be able to move forwards or backwards. Similarly a lifeless object does not move in any direction." Sometimes maJ&a is used when a human is turned into an animal. Then this animal becomes perplexed, does not recognize its place, and is unable to move forwards or backwards. Ibn 'Abblis says: "This verse means: 'And they can be destroyed in their homes if We so wish'".
Some [scholars] say that what is meant is that Allah could destroy these people, in the place where they perpetrated their sin. Ibn Salim states that all this will take place on the Day of Judgement, when their eyes will be blinded from the ~irat (Bridge).
AI-~asan; Al-Sulaml; Zir ibn HubaYID and 'A!im in the narration he takes from Abu Bakr recite: makanatihim in the plural. The rest recite this in the singular. Abu ~aywah recites: famaJ tata'u...madiyyan with a fathah on the mIm. With a .dammah on the mIm this word is a verbal noun.
"If We grant long life to anv We caUJe him to be rejerved in nature. Will they then not understand?" 'A!im and ~amzah recite: nunakhshu with a ~ammah on the first nun and a tamdId on the kAf, from the word al-tankIs. The rest recite na~u with a fat1}ah on the first nan and a ~ammah on the kfJJ,
Qatadah says that this verse means that a person becomes "like a feeble old person who resembles a child". Sufyln says that when one reaches the age of eighty, his body changes 96
and his strength diminishes. A long life makes the youth a feeble, old person and strength [turns] into weakness and certain capabilities diminish. This is generally so. The Prophet (S.A.W.) prayed to Allah to safeguard him from reaching a disgraceful old age. This has passed in Siirah Na~l.
"WIll they not then underJtand?1I that one who effected these changes in you is also powerful in the manner of your resurrection. NAfi' and Ibn Zakwln recite ta'qilUn with a
((1'. All the others recite it with a y4', i.e. ya 'qilOn.
69. We have not instructed the (Prophet) in- poetry, nor is it meet for him. This is no less than a message and a Qur 'An making things clear: 70. That it may give admonition to any (who are) alive, and that the charge may be proved against those, who reject (truth).
There are four important issues to consider in the verse: "We have not instructed the
(Prophet) in poetry nor is It mut for him":
1. Allah is explaining the condition of his Prophet (S.A.W.) and refuting the allegation of some unbelievers that the Prophet (S.A.W.) is a poet and the Qur In is poetry. The Prophet (S.A.W.) would not recite nor compose poetry. When he did try to quote an old hemistich in order to provide an example, he would do so, breaking the Oow ofthe rhyme and [only] explain the meaning.
2. At times, the speech of the Prophet (S.A.W.) would coincide with the rhyme of Arabic poetry. This does not mean that he knew poetry. On the Battle of lIunayn, he, for example recited: 97
Hal antlllla i~ba 'un dimiti • Ii jabil Allahi rna laqiti. (You are nothing but a bleeding vein by what you have suffered in the path oC Allah).
On another occasion he said:
Ana a~nabi1lun IA kadhib • ana ibn 'Abd Al-Mu!!alib. (I am the Prophet, I do not lie, I am the son oC 'Abd AI-Mu~ ~alib).
This happens often in the verses of the Qur 'An and all other modes of speech but it is not poetry nor was it intended to be poetry. For example, Allah says:
Ian tanalu a~birra ~atta tunfiqil mimma t~ibban. (By no means shall ye attain righteousness unless ye give (Creely) of that which ye love) (Q. 5:3, V:92). and: na~rum min Allahi wa-fatlfun qarfb. (Help from Allah and a speedy victory) (Q. 5:61, V:13). and: wa-ji,[anin kaljawabi wa-qudiirin nUiyat. (And basins as large as reservoirs and cauldrons fixed) (Q. 5:34, V:13). and some other verses, which run in excellent rhyme.
Ibn Al-'Arabl has discussed many of these verses showing also why they cannot be regarded as poetry. AbO Al-~asan Al-i,\~raG has proved that even ana al-nablu lA kagnib is not a poem. Al-KhalU says in KitAb Al-'Ayn: "Those words said in battleagainst the enemy cannot be regarded as poetry since they come extempore in 98
order to arouse valour in the hearts of the combatants. It has been said that it will not rhyme except if one pauses on the b4' of IA kaJl!Jib and of 'Abd AI-Mu~ ~alib. The problem is that we do not know how the Prophet (S.A.W.) recited the verse. Ibn Al-'Arabl says that it is best [to regard itJ as lA ka!ilJibu. Al-Na~~as says: "These words have been reported wi th case endings and cannot be a poem."
It was not essential that the Prophet (S.A.W.) should have been with a person knowledge of poetry nor was he a poet if one considers the rhyming phrases in the battle cry. The person who utters such rhymes does not necessarily mean that he knows poetry, nor will he be called a poet, by the consensus of the learned scholars. Here the analogy of one who stitched one stitch, does not necessarily make him a tailor, applies.
Abu IshAq. AI-ZujjAj says: "This verse means that We have not made Muhammad. (S.A.W.) a poet. This does not mean that he is unable to recite poetry." AI-Na~~a.s says: "This is the best explanation concerning this". Some scholars say that what Allah is pointing out is that He did not teach Mu~ammad (S.A.W.) poetry and does not confirm whether Muhammad (S.A.W.) could recite poetry or not. It is said that this is clear and all linguists agree upon this, because they hold that if someone says something that happens to rhyme unintentionally, then these words can not be regarded as poetry, [although they might] conform to poetic conventions. They say that Allah refutes the fact that Mu~ammad (S.A.W.) has been taught poetry, not its criteria. The Prophet (S.A.W.) was never accused of being poetical. The Quraysh disagreed concerning this. Some said that the Prophet (S.A.W.) was a poet. The intelligent from them, however, swearing by Allah, replied that the Arabs will not agree with this because the Prophet's words were not poetical and By Allah! did not resemble poetry. Unays, the brother of AbU I2har, says: "I tried to analyse the Prophet's words on the scale of poetry, but they did 99
not feature as poems". This narration comes from $a1}I~ MU$lim and Unays is considered to be the most knowledgeable, from the Arabs, in the art of poetry. Similarly 'Utbah ibn Abu Rabl'ah said while he talked about the Prophet's speech: "Dy Allah! it is not poetry, soothsaying nor magic". This [narrationI will again occur in detail, when we discuss Sarah. FUHilat,.. if Allah wills. Similar opinions are to be found from the eloquent literary men, and those who had a command of rhetoric amongst the Arabs.
A sick person once shouted out and his words are from the prosody of the intelligent: i!lhhabu bl itA al-!ablbi wa-qOla qad iktaw4. A person once said that our teacher was narrating to us when he exclaimed: Ya .sahib aI-wi 'I. These [exclamations] will not be regarded as poetry.
3. Ibn QAsim narrates that when MAlik was asked concerning the composition of poetry he replied: "Don't increase in it. From amongst its faults is that Allah says: 'We have not in.strocted (the Prophet) in poetry nor is it meet lor him'''. It has reached me that 'Umar ibn AI-Kha~ ~Ab wrote to AbO Mos! AI-Alb 'arl that he should gather the poets and ask them concerning poetry and if the knowledge of such poetry was still with them. He was also asked to ensure that Labtd was amongst them. AbO MOaa. gathered them, and asked them as he was requested to: They replied: "We know poetry and we recite it". When he asked Labld he replied: "I have not composed a single verse after I heard Allah say: 'Alif-L4m-~nm.
QhAltka al-kitAbu tA ra~ba fthi'''. (AIi! Lim. ArIm. Thi.s is the book in It a.s guidance sure, !lItthout doubt) (Q. S:2; V: 1-2). Ibn AI-'Arabl says: This verse does not deal
with the fault in poetry. Just as the verse: "And thou 1U4St not (able) to recite a book be/ore tha.s (book came) nor art thou (able) to tran.tcnbe at lIJIth th~ nght hand", (Q. 5:29, V:48), does not point to any fault in the art of writing. LIkewise, not attributing poetical attributes to the Prophet (S.A.W.) is not the fault of [an)' 100
academy],
It is narrated that Ma'mun said to Abu JAIl AI-Minqarl: "News has reached me that you are unlettered, that you do not compose poetry and that you speak an Arabic that is grammatically incorrect". AI-Minqarl replied: "Sometimes I do make grammatical slips. Concerning my being unlettered and unable to compose poetry than the Prophet (S,A. W.) did not write or compose poetry". Ma'ml1n said: "I asked you concerning three faults in you and you have pointed out a fourth and that is your ignorance. Oh ignoramusl That was a praiseworthy trait in the Prophet (S.A.W.) but in you and your like it is nothing but a fault. The Prophet (S.A.W.) was asked not to compose poetry, so that people do not suspect fanciful imaginations of poets".
4. Allah says: "Nor u it meet lor him". It is not fitting for them to say so. Allah has made this a sign from among the signs of his Prophet, so that there is no doubt in the minds of those he was sent to, that Mu~ammad (S.A.W.) could have influenced the Qur'in by his ability of writing poetry. There should be no room for the unbeliever to doubt this [justI because the verses of the Qur'in or the words of the Prophet (S.A.W.) happened to have rhymed. If it were poetry then every word of an ordinary person that rhymed would have had to be considered as poetry, as is explained above. AI-Zujjlj says: "The phrue "nor is it meet for him", means that it would not have been euy for him to compose poetry if Allah's will was not present.
"Thu 1.9". That which We recite on you. "No le.u then e mtuege and e Qur'an
m4kmg thing! deer'. 101
"That it may give admonition to any (who art) alive". "One whose heart is alive" is how Qatadah has glossed this [line]. Al-I?a~~ak says: "An intelligent person". Some scholars say the verse means "to warn one, who is a believer and one who is a potential believer, is only in the knowledge of Allah". This is when we recite litun4!lira with a la/and the Prophet (S.A.W.) is addressed. This is the reading of NUi'and Ibn 'Amir. Others recite it with a y4/with the subject being either Allah, the Qurin or Muhammad (S.A.W.). Ibn Al-Sumayqah recites li1lanJlhara with a fa0ah on the yii'and 4h4L
"And the charge may be proved again.st thOJe who reject (truth}". And the proof is established by the Qur 'an for disbelievers.
71. See they not that it is We Who have created for them among the things which our hands have fashioned, cattle, which are under their dominion? 72. And that We have subjected them to their (use)? Of them some do carry them and some they eat: 73. And they have (other) profits from them (besides), and they get (milk) to drink. Will they not then begrateful?
"See they not that it ~ We who have created for them". This means "seeing" by the heart. Do they not see, derive lessons from and ponder over the matter?
"A mong the thing! which our handJ have ftJ3hionuf'. Without any agency or partnership. Here rna is in the meaning of allafI!!I and the hA' has been deleted because the noun was becoming too lengthy.
,I n'lim is the plural of ni'mun and al-no'mu is the masculine. 102
" U'hzch are under their dominion". They have mastery and power over them.
"A nd that We have .subjected them to their we". We have made them subservient to them [so much so] that a small child is able to control a huge camel; beat it, and manoeuvre it as he likes, without the camel disobeying.
"A nd of them some do carry them". Generally it is recited with a fathah on the r4'. [This] means you mount it. This is the same as saying n4qatun ~alabun which means naqatun mahlubun. .
AI-A 'mash, Al-~asan and Ibn Al-Sumayqa I recite fa minha rukubuhum with a ~ammah on the ra' with rukubuhum. as a verbal noun. It. is reported by 'A 'Ulh that she recited: fa minha rakrJbahum and this reading is also in her codex. The words al-rukilb and al-rukubah are the same as aE-~alab and al-~alabah, and al-~ami11 and al-hamulah. It is reported that the Kufan grammarians say that the Arabs say: imra 'atun ~abi1run and imra 'tun ihakrirun without a Ita'. They say ~tun ~alubatun wa nctqatun rakubatun because they want to distinguish between the verb and what is the result. [To do this they] drop the ha.' in thesubject and retain it in the object. This is why it must be rakubatuhum. The Basrans drop the hii'. The proof for the first interpretation is what AI-Jarml narrates (rom Abu 'Ubaydah. Rakubah is used for both the singular and plural while al-rakuba is only used (or the plural. AbU ~ltim regards rukabuhum as incorrect since it is a verbal noun. The thing that is mounted is called al-r4kIb. FarrA'has permitted rukubuhum with a ~ammah on the r4' like it is said: fa minM rukabuhum wa-minhA 'uqilluhum wa-mtnh4 Hlunlbuhum.
"t1 nd ",ome they eat" from its meat.
"A nd they have (other) profiu from them" (rom its wool, skin, hair, (at, flesh, etc. 103
I II And thty get milk to drinJt • [This] refers to the milk.
II Will thty not then be grattfulll to Allah for His blessings.
74. Yet they take (for worship) gods other than God, (hoping) that they might be helped! 75. They have not the power to help them: but they will be brought up (before our seat of Judgment) as a troop (to be condemned). 76. Let not their speech, then, grieve thee. Verily We know what they hide as well as what they disclose.
" }'et they takt (for worship) gods other than Goff'. They have seen Our manifest signs but sttll take besides Us others as gods.
II( Hopmg) that they might bt htlptd". Whenever the punishment descends on them they wish to be helped.
II They havt not the power to htlp thtm". Their gods. And the plural has been used with a wiiw and a nun because[they are being regarded] as masculine.
"But they". The unbelievers. "For them". For theirgods. "WiU be brought up (before Our
JUdgement "eat) a.t a troop (to be condemned)". AI-~asan says: "They will be prevented from it". Qatadah says: "They took Divine wrath upon themselves in this world because of these gods." Some scholars say that what is intended is that they worship gods and stand by them, thus resembling an army, but are unable to assist them. These opinions are close to one another. It is also said that these are the army of worshippers with them in the fire of lIell. Others say that this is the army of Allah upon them in lIell because they curse them. Some say that these unbelievers imagine their deities to be in the form of an 104 army, which will be present on the Day of Judgement, in order to help them.
In a hadiilJ we read that what people worshipped besides Allah in this world, will be transformed for them and made to follow them in the fire.
I say that what is meant here is what has been established by $a'!I~ Mu.slam and Tirmi4.!!i from Abu Hurayrah that the Prophet (S.A.W.) said: "Allah will gather people on the Day of Judgement on a single plain. Then the Lord of the Worlds will appear to them. It will . be said to them: "Every person will be accompanied by what he used to worship". Then for the worshipper of the cross will be his cross, for the worshipper of images will be his images and for the firc-worshipper, his fire. They will all follow what they used to worship in the world. The Muslims will be left by themselves". The complete version of this hadIJiJ has been narrated in the Sahlh. .. Muslim.
"Let not their speech, then, grieve thee". This is the pure and eloquent Arabic recital. Other Arabs recite: fal8. yu~zinka. This is to reassure the Prophet (S.A.W.) against the allegations ofthe unbelievers that the Prophet (S.A.W.) is a poet or a magician. Now their sentence is complete and a new sentence begins with: "Verily, We know what they hide es well as what they disclo.se" from speech and actions and We will compensate them for this.
77. Doth not man see that it is We who created him from sperm? Yet behold! he (stands forth) as an open adversary?
"Doth not man see". Ibn 'Abbas says that the "man" is 'Abdullah ibn Ubayy. Sa1d ibn Jubayr says that AI-'A~ ibn Wi U AI-Sahmi lis intended). AI-1.lasan says that it is Ubayy ibn Khalaf AI-Juma~l. This is also the opinion of Ibn IshAq and has been narrated from MAlik by Ibn Wahb. 105
" That It i" We who created him from "perm". This is the flowing of water. Na ~ afa is used to describe something as it drips.
" }"et behold! he ("tand" forih) a" an open adver"ary". From being nothing he soon becomes a disputant. This is so because he came to the Prophet (S.A.W.) with a dry bone saying: "Oh Muhammad! Do you really believe that Allah can make this come to life again after it has died?" The Prophet (S,A.W.) said: "Yes. And Allah will resurrect you and enter you into lIell". Then this verse was revealed.
78. And he makes comparisons for Us, and forgets his own (origin and) Creation: lie says, "Who can give life to (dry) bones and decomposed ones (at that)?" i9 Say, "l1e will give them life Who created them for the first time! For He is well versed inevery kind of creation!
In the verse: "And he make" compa,;"onJ for U.!, andforgetJ hi" own (origin and) creation.
He say.!: II Who can give life to (dry) bones and duompo.!ed one.! (at that)?", there are two matters for consideration. They are:
1. Allah says: "And he make.! compari.9oru for U.!, and forgeu hu own (origin and) creation", by forgetting that I created him from a dead sperm and put life therein. "He .!a~.!: Who can give life to (dry) bones and decompo.!ed onu (at that)?" This is an answer from his side. [For this reason) the Prophet (S.A.W.) said: "Yes! and Allah will resurrect you and enter you into the Hell fire".
This is proof for the permissibility and validity ofanalogical deduction (qIYa,,) since Allah refutes the negator ofthe resurrection, by mentioning the first creation. 106
In the verse: "He "ay": 'Who can glve lafe to (dry) bone" and decompo"ed onu (at that)?''', the word ramim means dried. It is said ramma al-'a~amu and the bone is ramIm or nmAm. The word ramIm is used and not ramlmah because it is from fti'llah and whatever is modified on its scale, is changeable as Car as its diacritical marks are concerned. Just as in the verse: wa-ma kAnat ummuki ba9!Jiyya (Q. S:19, V:28) there is no y4', as it has been derived Crom b49lJillah.
It is said that this unbeliever said to the Prophet (S.A.W.): "Tell me, iC it becomes dust will Allah restore it once again?" It is concerning this that the verse: "Say He will give them life who created them Cor the first time". Out oC nothing He is able to return and recreate it the second time Cram the back bone. Borh the words 'aJb al-411amb and 'ajm al-Jihamb are used.
"For He is well ver3ed in every kind o] creation". As to how He will create and recreate.
2. This verse proves [that] bones have life and become impure with death. This is the opinion of AbO JJanlCi!l and some of the disciples of Imam Shifi'l. Shlfi'l is of the opinion that there is no liCe in these bones. This discussion has passed in Al-Nahl. If it is argued that what is meant by "Who can give life to(dry) bond' is the people who have bones. The first noun oC a genitive construction is often used in place of the second noun. This is also a consideration in Islamic law. We say that this is only done when there is a necessity for it, and here there is no need Cor this. Allah
is inCorming us that this is 50 and lie is able to do so and reality also testifies to this because sensitivity, which isa sign or lire, is present here. This is the opinion or Ibn AI-'Arabl. 107
80. "The same Who produces for you fire out of thegreen tree, when behold! Ye kindle therewith (your own fires)!"
81. "ls not He Who created the heavens and the earth able to create the like thereof?" Yea, indeed! For He is the Creator Supreme. ofskill and knowledge (infinite)! 82. Verily. when He intends a thing, His Command is. "Be", and it is!
A3. So glory to Him in Whose hands is the dominion of all things: and to Him will ye be all brought back.
"The same who produces for your fire out of the green tree". Allah is drawing our auention to His oneness and proves the perfection of His power by resurrecting the dead, [just as it is] observed in the extraction of dry burning ashes from the green aloewood. The unbeliever said: "From hot wet sperm there came something that looked alive and there came life from it. How can life ever appear Crom a cold, dry bone which appears dead". At
this instance Allah revealed: II The same who produces for you fire out of the green tree". The green tree is from water, and water is cold, wet and the oppositeof fire and these two cannot mix. Allah takes fire out ofwood and He is able to balance one with another. He is powerful over all things.
What is intended in this verse is a simile of the ancient device of rubbing a stick on a piece of wood, in order to kindle fire, as used by the prehistoric people. This is why Arabs say: "In every tree there is fire", which becomes perceptible, when the upper stick rubs Cast on to the lower piece oC wood.
"Out of a green tree". Here the plural kha~ari' is not used. Some Arabs say: al-~ajr al-k!Ja~r5.' just as Allah says: min shajarin min zaqqam ("Of the tree of Zaqqum") (Q. S:56, V:52). 108
To emphasise this fact Allah says: "Is not He who created the heavens and the earth able to create the like thereof". Allah is able to create examples of rejecters of the truth and the resurrection. Salam Abu Mundhir and Ya 'qub. AI-~ac}ramI recite this verse as: yaqdirii 'alii. ay yakhluqa mithlahum with yaqdirii as a verb.
" Yea, indeed!" the Creation of the earth and heavens is greater than their creation. That Being who has created the heavens and the earth, can easily resurrect man.
"For He is the creator supreme of skill and knowledge (infinite}". AI-~asan recites it differently as al-khaliqu.
"Verily when He intends a thing His command is: 'Be' and it is!" AI-Kisa. 'r recites fayakuna in the accusative case due to yaqul. If Allah wants to create something, He does not have to fatigue Himself at all or recover after [such] creation.
"So glory to Him in whose hands is the dominion of all things". Allah is distancing Himself from the quality of inability and that of having partners. The words malakutu and malakutay both mean possession. Arabs say: jabarutay kharun min malakutay. Sa td narrates from Qatadah that by "the dominion of all things" is meant the keys to all things. Talhah ibn Musarrif, Ibrahim AI-TImI and AI-A in~ recite malakatah, which means the same as malakutu, but does not agree with the codex.
"And to Him wiU ye be all brought back', You will return to, and journey towards Him after your death. The general recital is turja'iin with a tA'. AI-Sulaml, Dhir ibn l;Iubaysh and the companions of 'Abdullah recite the predicate as yarjitiin witha ya ',
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CHAPTER FOUR
ANALYSIS
4.1 INTRODUCTION
This chapter analyses the fundamental approaches to an appreciation of Al-Ququbl's ta/sIr of Sarah Y4-SIn. The comprehensive approach employed by Al-Qur!ubl in his Al-Jami' covers aspects as diverse as his literary style, a discussion on analogical deduction, AI-Qurtubl's. use of /Jra'Iliyat, issues of 'aqa'id, scientific and astronomical discussions and eschatological details.
4.2 LITERARY STYLE
The language that AI-Qur!ubl employs is lucid and his arguments are convincing. His choice of diction is such that an average reader with a good grasp of the Arabic language and literature can understand him without encountering any difficulty. .
One of the difficulties a reader often experiences while reading works of ta/sIr is that the Dow of ideas are often interrupted by lexicographical and grammatical details, and at times by excessive use of philosophical jargon. Such a reader thus encounters difficulty in understanding the Divine text. The prospective reader of Al-Ququbl's work however, is not likely to encounter this problem, as he would not have to re-read to comprehend. 110
The appeal of AI-Quf!ubl's work is enhanced by his systematic methodology. AI-Qurt ubi begins by quoting the verse or verses of the Qur ln, he will interpret simultaneously. At times he treats a single long verse, or a group of up to ten or more verses. Verses focusing on definite ideu are grouped together. This division is in itselfan aid to understanding the Divine text.
Next, AI-Ququbl identifies the number ofimportant il5ue5, which arise out of the
text, which he calls ma.s4 'il; that he discusses.. He for example says: liM .hda. wa-\!hruna ma.s 'alah (in this there are twenty-<>ne important issues). Numbering these he discusses each one in turn.
Closer examination of Al-Quq ubi'S exegesis ofindividual issues reveals a definite methodology. We could list his method as follows:
1. Firstly he quotes the verse or part ofthe verse.
2. Then he examines various recitations mentioning in each case the qari (reciter) or qurri '(group of reciters).
3. He then details grammatical aspects identifying the views of various grammarians.
4. Next he provides the interpretations of scholars of ta!jIr to further elucidate the meaning ofthe verses. He introduces weaker opinions by employing the words qUa but leaves them anonymous.
5. AI-Ququbl introduces his opinion with the phrase q'Ultu: ... (I say: ...). 111
6. He buttresses his opinion by quoting a scholar holding a similar view.
A distinguishing feature of AI-Qur~ ubi's style, is that he does not divide his discussion into paragraphs to distract his reader's attention to the issues raised. The only apparent division is that of the ma.94 'il (issues) he deals with. Within each issue, therefore, there is no further separation by way of paragraphs. The exception to this is the paragraph that begins with the word qultu: (I say:). Since Al-Ququbl's original manuscript is not available to us, wc are unable to determine whether even this is the work ofthe editor, or the author himself.
Another important feature of AI-Ququbl's literary style is that any verse that contains jurisprudential issues he tackles with great dexterity making evident ~alAl (lawful), from ~ar4m (unlawful). He supports his view with the opinions of the fuqahA' and confirms it again by quoting an appropriate ~adlth. He also mentions the consensus of the scholars on the issue by using words like: al-muttafiq 'alayha (it is agreed upon), bi ijmA' (by consensus of the 'wam4?, jamhar al-~alaf (majority of the predecessors), akl/1ar ahl al-'ilm (the majority of the learned) and al-qawl al-jamA'A!J (the view of the majority of the scholars). While mentioning a fiqhi (juristic) point of view, AI-Qur~ubl does not show prejudice against other schools of Islamic jurisprudence. At times he shows some slightly unease when he does not agree with a certain school by, for example, saying: qad MJaddada ahl AI-Ir4q (the IrAqi school have given an acute opinion) referring to the Hanaft school. At the same time his levelheadedncss is evident when repeatedly he I ~ supports the lIana} point of view.
\ 112
4.3 AL-QURTUDf AND TilE A~/ADITII LITERATURE
While quoting aJ:adlilJ. AI-Quq ubi is very careful about c1usification. llis preference seems to be (or ~al}l~ MUjlim although he does mention other books of the ...jlhah jlUah. llis preference for Sahlh. ..MUjlim rather than SahIh . .. 8u5!liiri or other works in the six authentic collections is a token of respect for his teacher Abu 'AbbAs A~mad ibn 'Umar AI-Qur~ubl. who wrote the famous ~ar" (commentary) of .~aJ:I~ MU.511m entitled ,U-Mujham f1 Shar~ ~a~I~ Muslim. AI-Ququbl sat in the halqah (lessons) of 5.hllykh Aba 'AbbAs and learnt 'ulUm Al-Qur'4n and 'ulam al-~adIlh from him.
AI-Ququbl has made references to AI-Tirmidhl's AI-J4mi', while at the same time he has quoted Tirmidhl AI-Hakim and his two famous works Nawadlr Al-'U~al and MuHlkil AI-Qur'An. In his tafJlr of Sarah Y4-Sin, AI-Ququbl quotes the tafJlr works mentioned above, along with Sunan Aba Di 'ad, AfU.5nad tll-Daraml and Sunan Ibn MAjah. It is surprising that he has quoted SahIh Bu5!lArr only once, while commenting on the entire jarah.
4.4 AL-QUaTUBI'S METHODOLOGY OF QUOTING SOURCES
AI-Ququbl's taf$ir is a valuable library of the opinions of various scholars of many shades concerning the Qur bie text. Al-Ququbi, in cues where a worthwhile opinion hu been provided, also gives the name of the scholar subscribing to that particular view. llis style of presenting thcte opinions is direct and effective. We can illustrate this with an extract from his work \\'hlle rxploring the term fihhOn, he statcs: 113
(Fak1hl1n) QiUa AI-~/(1jan: ma.srunln. Wa-qiiJa Ibn 'Abb4J: fa~jjn. Mu;ahtd
lL'a-Al-pa~~4k mu'jabl1n. AJ-SuddJ: M'lmUn. 1
We note that he reports all the opinions in the direct speech, i.e. AI-I,luan said: "... ". The opinions of AI-Hasan and Ibn 'Abbu are introduced by "qaJa". In the next two sentences we observe that even the qaJa is dropped leaving only the
names of Muj!hid, AI-DahhAk, ., and AI-Suddl with a colon and their opinions.
Other instances where this style is adopted is in the explanation of the phrase tHrukum ma'ak'um: Wa qala Qatadah: a'm4Jukum ma'akum. Ibn 'Abba,,: ma'nMu al-orzaq wa al-aqdAr tutbi'ukum. AJ-Farra ': .t4'irukum ma 'aA-um nzkukum wa a'malukum. 2
We sec a similar method adopted in: (bal antum qaunnun mU.tnflln). Qala
Qatadah: mU.trifun fi ,tatayyurakum...Yahya ibn Salam: mU.trifi1n fi kufnkum. Wa-qala Ibn B~r. al-sar] hahunA al-!a.tad wa ma'nAhu bal antum qawmun mU!jidi1n. Wa-qIla: mu.sri/iJn m~rikun, wa-al-ura! mujawazah al-~add
tJJa-al-m~rik ujawiz al-~add. J
These are only some examples of AI-Qur~ubl's style when quoting his sources.
When AI-Qurtubl, states the opinion oC a scholar in direct speech, as illustrated above, it gives the reader the impression that rather than quoting the exact words' .. ,1. of a scholar, AI-Qur~ ubI gives a gist of what the particular scholar wishes to- convey.
AI-Ququbl, Itl-J4ma', op. cit., vol. 8, p. 44.
2 AI-QuqUbl, AI-Jama', op. cit., vol. 8, p. 16.
J AI-Ququbl, AI-Jama', op. cit., vol. 8, p. 17. 114
As an erudite scholar, AI-Qur~ ubI quotes copiously from a large number of sources. He employs suitable terminology while expressing the opinions of others. lie quotes from his father, his teachers, his contemporaries, his predecessors, the a'immah al-arba'ah, the muhaddiilliJn,. nahwiyun,. muJa.uiriin and individual scholars, whose statements, he seems to have valued.
His methodology of quoting sources can be expressed in the following order:
1. While quoting from his father he respectfully says: {/addallJanI abI ra~imu Allahu qala ~addallJan4 [~] 'an [~] 'an [Q]
My father, may Allah's mercy be upon him, narrated to me that [~] narrated (rom [~] who narrated (rom [~] that ...
2. A reference to a book [~] in which the opinion of a ~a1}abl em is to be found is done as: Ii kitab [~] 'an [[]. In the work [~] , narrated (rom [ID.
3. When the book to which he is referring is known by the name of the author [~] then we observe: Ii mUJnad [~] 'an em. In the mu.snad of [~] (rom [ID.
4. When a second scholar [~] haa also narrated a ~adIllJ and AI-Ququbl wishes to bring this to our attention he says:
kharrajahD [~] a1l~an. [~] has also narrated this. 115
5. To show that a certain scholar [~J narrates from a ~a~abi [ID I AI-Qur~ubl uses: RuUJia [~] 'an [ID. [~] narrates (rom rnJ.
6. To provide a similar reference he uses: [~] min ~adIlh [ID. [~] narrates (rom a ~adIlh of rnJ.
7. To say that a scholar [~] has mentioned a ~adilh (rom the aJuldilh narrated by a ~aJ:abI em he uses: Jihakarahu [~] min ~adIliJ rn. [~] has mentioned it as a ~adIlh o( 1]].
8. To refer to an author [~] and his work [~] , Al-Qur~ubl says: fllJakarahu [~] Ii [~] .
9. To simply quote someone [~] he says: qala [~]. [~] says/said.
10. If a scholar [~] has mentioned a few aJ:AdIlh that AI-Qur~ubl has quoted, AI-Qur~ubl makes reference as: raja la hAlIlJlhi aJ-akhb4r aJ-JhalAlhah [~]. these three ~dIlh have been narrated by [~]. 116
11. When the scholar AI-Quq ubi quotes [~] says that the knowledge he hu received has also come to him by means of an i.snad, which he does not want to mention, then AI-Qurtubisays: qiila [~]: Balaghanl ... [~] says: lilt has reached me ... "
12. To mention two sources [~] and [~] Cor the same information, AI-Qur~ubl says: !lhakarahu [~] wa [~]. [~J and mJ have mentioned this.
13. When quoting a scholar [~] and his work [~] and also the complete sanad (chain of narrators) of the scholar, Al-Qur~ubl says: !lhakarahu [~] Ii [g] 'an m] qa/a ~addalhanA [Q] 'an [QJ. [~] has mentioned in [~] Crom [~] who says that we have narrated from [QJ who narrated from [Q].
14. When a scholar [~] has quoted a ~al}abI [ID then AI-Qur~ubl says: !lhakara [~] 'an [[] . [~] mentions from []].
15. To quote the recitation of a qari [~] he says: qara' [~]: [~] recites as:
16. If two qurra'(reciters) [~] and ml are oC the same opinion he says: qara' [~] wa [g]: [~] and ml recite: 117
17. Once an opinion has been stated and AI-QuqubI wants to refer to the scholar, who holds the view just mentioned, he says: qalahu [~]. this is theopinion of [~J.
18. To say that the explanation he has given is a gist of scholars [~J report on the issue, he says: wa-huwa ma 'khuIlhun min rna ~akAhu [~J. and this is taken from what has been reported by [~].
19. To add the opinion of another sc~olar [~J in a discussion he says: wa-minhu qawl [~] . and from it is the opinion of [~].
AI-Ququbi adopts various techniques to elucidate verses. At times he provides an interlinear gloss (or the Qur lnie word. Sometimes he "translates" and provides the reader with a word similar in meaning. Often between verses he adds pronouns or particles, to facilitate an easy comprehension of the verse.
AI-Qur~ ubi, we see, very often links two verses with explanatory words in between or at the end.
The following are some examples:
1. (Ia in lam tantahO) 'an indhArina (Ianarjumannakum) I "If you desist not" from warning us "we will certainly stone you".
AI-Qur~ubt, Al-Jami', op. cit., vol. 8, p. 16. 118
2. (In huwa) ay ha4Jja a~/aJihi yatluhu jalaykum (IlIA !J!Jlkrun wa-qur'anun
muMn) I "This that We rehearse to you is no less than a message and a Qur'in making things clear".
3. ( Wa IA ila ahlihim yarji'iJn) id!!a mata2 "Nor to return to their own people" when they die.
4. (lnnI idhan) ya'nl an fa'altu flhalika (Iaft ~al4/in mubln)S "I would indeed" if I were to do so "be in manifest error".
4.5 TOE ENCYCLOPAEDIC NATURE OF AIr-JA Ml'
Islamic literary activity experienced many phases through the course of history. One such phase may be identified by the encyclopaedic works that were produced. The criticism levelled against the encyclopaedists by some latter-day scholars, is , that, no fresh intellectual activity took place. They maintain that opinions of scholars of the past were only collated. This is an unjust criticism considering the work we are presently studying.
It is evident that AI-Jimi' Ii A~m A~Qurin is a work ofencyclopaedic scope in which AI-Qur~ ubt has gathered the opinions of various scholars to elucidate the Qur 'nie meaning.
AI-Ququbl, Al-Jama', op. cit., vol. 8, p. 55.
2 AI-Ququbl, Al-Jama', op. cn., vol. 8, p. 39.
3 AI-Ququbl, Al-Jami', op. en., vol. 8, p. 18. 119
The service that AI-Jami' provides the present day .cholar i. invaluable. At a glance the opinions of many great mu/a.Ulrlln (exegetes) of the Qur 'An are available to the researcher. The merits of these opinions are weighed by AI-Ququbi, who leaves the reader with his informed view on the issues under ducussion. We see Al-Qur~ubl in his AI-J4ml' proudly using the heritage of
Qur ~nic learning at his disposal, and thereafter I forging ahead with his own fresh contribution.
4.6 AL-QURTunl'S CONCERN FOR DETAIL
ImAm Al-Qur~ubl reveals himself to his reader as a scholar, with a love for detail. llis discussions on qir4'4t [various recitations), grammar and other aspects are an excellent reflection ofthis.
In his explanation of the verse: "Set forth to them 6J1 waJl 0/ a parable the ~tory 0/ the Companions 0/ the City. Behold there came apostlls to it" (Q. 5:36, V:13), AI-QuqubI states that all exegetes agree that the city referred to here i. 'An!ak1y.Q!.l (Antioch). This city waa named after An~abi.t, the person who built it. Another opinion is that the name of the city is Antakivill (with a tA l A pharaoh called An!iv&h4J Ibn An!IJl5lJA$ lived here, who worshipped idols.' All available information on tbe origin of the word An~ak1yib is detailed here, by AI-Ququbl.
AI-Ququbl, AI-J4ml', op. cit., vol. 8, p. 14. 120
4.7 AL-QURTunl AND ANALOGICAL DEDUCTION
Al-Ququbl's AI-Jimi' Ii A~kAm AI-Qur'4n has been classified by some historians oC ta/sir literature as a fiqhI tafsIr. This is owing to Al-Ququbl's emphasis on matters of jurisprudence. The way Al-Ququbl deals with jurisprudential matters shows that besides being a mufassir, he is concerned with matters of fiqh (jurisprudence).
Adistinguishing feature of the Malik! jurisprudence is its reliance on the sunnah and Madinan 'amal ('amal ahl AI-Madinah). Ra'y (opinion), for the MalikI jurist is always taba' (subordinate) to the 'amalof Madinah. R4'y is a composite term and includes various methods of legal reasoning. Foremost among these we can identify the concepts of qiyas (analogical reasoning), i.!t~4n (considerations of equity), sadd al-4!1ara'i' (lit. "the obstruction of means" i.e. preventing the use of lawful means to achieve unlawful ends) and ma~iili~ al-mursala (considerations of public good).
AI-Qur~ ubl, the jurist, is aware of these methods of legal reasoning, and when the opportunity arises, to support any of these he does so. In Sarah Yi-Sin, Al-Qur~ubl finds a proof for the validity of qiyas. In his exegesis ofthe verses:
"And he makeJ compariJons for Us and /orgeu hi.! oum creation. He says: ' Who can give life to bones and duomposed one" (at that)'" (Q. 5:36, V:78), "Say: 'He
unll give them life who created them for the fir"t time. For Ife IJ well ver"ed In every kind of creataon'" (Q. 5:36, V:79). 121
Al-Quq ubI, states: "and in these verses there is proof for the validity of qtya.," (analogical reasoning}.'
Al-Quq ubi's argument runs as follows: In these verses Allah argues against those
who deny Resurrection by employing qiyaJ. When Allah uses qiyas then qiyiU is an acceptable form of reasoning.
The qiyas in these verses is as follows: Allah gave life to man when lie created. him for the first time. Since Allah was able to do this once, lie shall give life to their dead bones again.
Although AI-Qurtubl. subscribes to the M41ikI school of jurisprudence which does not accord much prominence to qiyaj, he in his fairness and scholarly maturity finds proof for the juristic validity of qiyjj.
4.8 USE OF ISRA 1L1YAT
Wahb and Ka'ab are Al-Ququbi's chiefsources for the [jr8 7liyat material he has employed in his ta!jlr.
Scholars of the science of tafjlr ('ulrlm al-tafjlr) have identified three types of
/jr8 71Iyat material:
1. Those narrations we arc convinced are correct because they have been narrated from the Prophet (S.A.W.). An example ofthis is the narration or Bukhlrl in which the Prophet (S.A.W.) states that the name of the
AI-Ququbt, AI-J4ma', op. cit., vol. 8, p. 58. 122
companion of Musa was Khi~r.
2. Those narrations about which we are convinced are false because they contradict accepted principles of Barl'ah or are illogical. These we do not accept nor narrate.
3. Those narrations that do not fall into either of thc above categories. It is concerning this type that the Prophet (S.A.W.) said: Do not verify or . falsify the narrations of the People ofthe Book, but say: "I believe in Allah and what has been revealed to us". The information in this category of narrations have no bearing on religion. The names of the Companions of the Cave, the type of wood that. the staff of MQsa was made of, the colour of the dog that accompanied the Companions of the Cave are some of the narrations in this category.
The narrations in Sarah Ya-Sin concerning the three messengers and Habib AI-NajjAr that AI-Qur~ubl has quoted could also be classified in the last category mentioned above. The narrations in the tafjlr of Sarah Yi-Sin are from the
period, or just after the period of 'Isa. They can still be called [jr8 7ut/it although
the term [jrB. 7lIy4t clearly refers to the narrations of the Jewish sources, its definition includes reports from Christian sources as well.
AbO Is~Aq Ka'ab ibn MaU' AI-Himyarl, popularly known as Ka'ab AI-A~blr, was originally from a Jewish tribe of Yemen. lie accepted Islam during the caliphate of ·Umar. He died in Hims in 32 A.H. Scholars such as Ibn 'AbbA5, Abu lIurayrah and Mu 'awiyah narrated from Ka 'ab and were aU unanimous in their judgement regarding his reliability.' illlahabl, Mu~ammad Husayn, Tafjfr Wa AI-MuJaulnln R'Vadh, 1976, vol. I, p. 189. 123
Abu 'Abdullah Wahb ibn Munabbah ibn Sayj ibn Dhl Kin!! waa an excellent tJib,'j (Successor) scholar. He died in 110 A.H. Bukhlrl, Muslim, AI-Nas!', AI-Tirmidhl and Abu D!Ud have relied on his narrations. (Wahb was an author of a book on history and on predestination.) He said that he had collected and
learnt (rom both 'Abdullah ibn Salim and Ka 'ab AI-Ahb!r. 1
4.9 ISSUES OF 'AQA'ID
Another salient feature ofthis tafstr is that AI-Qur~ ubi is a competent theologian. When a verse supports the 'aq4'id (creed) that AI-Qur~ubi subscri bed to, he clearly pointed this out.
While elucidating the meaning of "The "ame i! it to them whether thou admoni"h them or thou do not cdmonish. them, they wiU not believe" (Q. S:36, V: 10), AI-Qur~ ubi states: "wa al-iyatu raddun 'ala AI-Qadariyah wa 9hayruhum."2 And this verse is a refutation of the Qadarites and others.
The Qadarites, that AI-Qur~ubl refers to, emerged during the Umayyad period during which, there was much discussion among Muslims on the question of free will, and predestination. The central concept was that of Allah's Qadar or power. to determine events, including human acts. The standard Sunnite doctrine, to which AI-Qur~ubl subscribes, is that Allah by llis Qadar, determined all happenings and acts. The term Qadarite in standard usage was applied to those. who denied this doctrine. Thus a Qadarite isa believer in human (ree will.
IDlahabl, Mu~ammad Husayn, Taf!lr Wa AI-Muf4!!lnln, op. cit., p. 198.
2 AI-Qur~ubl, AI-J4mi', op. cit., vol. 8, p. 10. 124
Al-Ququbl quotes the famous encounter between .Q.haylin and 'Umar ibn -Abd Al-'Azlz (717 - 720 C.E.). Abu Marwin Qhaylln ibn Muslim AI-Qubp Al-Dimaihql was a prominent Qadarite. He had a position as a secretary in the
Umayyad administration at Damascus. He left a collection of rtU8 '11 (letters or epistles) which came to be well known and which consisted of over two thousand pages. Heresiographers have some difficulty in classifying Ghaylan and assign him to both the Qadariyyah and Murji'ah, while AI-Khayyi~ claims him (or the Mu'tazilah. It is said that Q,haylAn wrote to the caliph 'Umar ibn 'Abd Al-'Azlz
in a critical vein, presumably urging him to bring about certain reforms. 1 Imam AI-Ququbl has detailed the ensuing discussion between 'Urnar ibn 'Abd Al-'Azlz, who was a bitter opponent of Qadarite doctrine, and Q.,haylln in the court of the caliph.t
In his tafstr of: "See they not how many generatio7U before them We destroyed? Not to them UIIU they return" (Q. 5:36, V:31), Al-Quq ubi states:
wa hadhihi aI-ayah raddun 'ala man za'ama anna min al-Malq man yarji'u qabl al-qiyamat ba'd al-mawt.
(And this verse is a refutation against those, who maintain that some of the creation of Allah will return to the earth, after their death, before the Day of
Judgemen t. )
Watt, Montgomery, The Formatave Penod of I~lo.mlc Thought, p. 85-86. 2 Al-Qur~ubl, AI-Jami', op. eu., vol. 8, p. 11. 125
It is likely that during AI-Qur~ubl's time a group existed, which held such beliefs. It is difficult for us to determine exactly who this /iraq (group) actually was.
It is interesting to note how Shiite beliefs have to some degree inOuenced Sunni writers and scholars. To use the title Imam for 'Ali, Hasan. or Husayn. is now common amongst Sunnis and Shines alike.
AI-Qur~ubl when referring to the fourth caliph of IslAm, instead of the regular ra~i Allahu 'anhu (may Allah be pleased with him) prefers to use al-Jalam (peace be upon him), an epithet normally used for Prophets of Allah.
4.10 AL-QURTUBI'S OBSERVATIONS OF NATURAL PHENOMENA
In his tafsir of Sarah Ya-Sin, AI-Qur~ ubt discusses various scientific phenomena while elucidating the meanings of certain verses. These verses are:
tl And a sign for them is the night, We withdraw therefrom the day and behold they are plunged into darkness. And the Jun run.! hu ceurse for a period determined for him. That u the decree of (Him) the Exalted in Might the AU Knowing. A nd the moon we have mea.fured for her maruion.! (to travene) till she return..! like the old (and withered) lower part of a date Jtalk. It u not pennitted to the sun to catch the moon nor can the night out.strip the day. Each (juJt) swims along an it.! own orbit (according to law)" (Q. 5:36, V:37-40).
AI-Quq ubt's methodology of interpreting these verses may be summarised as: 126
I. AI-Qur~ ubi ~inl by citing chAdilh dealing with the scientific theme discussed in the verse. lie presents tJhAd/1!J on the movements o( the sun, moon and the alternation of day and night. U more than one ~Qdil1J exisu on the subject, AI-Ququbl quotes one in full, and then cites only the additional information reflected in other narrations.
2. AI-Quq ubI pursues a detailed scientific exposition or the verses. lie uses the beat and most recent knowledge on astronomy available at his time (1200 C.E.). While he docs this, AI-Ququbi still attempts to find support (rom the views or (amous scholars o( Qur'lln such u Ikramah, Kalbt, AI-lluan. and Ibn 'AbbAs .
3. Keeping to his usual style, AI-Ququbl concludes his discussion with a paragraph beginning with the words qultu: ... (I say: ... )
In Qur ~nic translation and interpretation in modern times there has been a tendency to force the words of the Qur 'n to yield meanings which would apply to a new idea or a new scientific discovery.
As he concludes his exegesis of the verses quoted above, AI-Qur~ubl categorically says:
"/nnamA aradnA 61 hadl!A an t4n~ur4 ft qudrah AUahl Ta'4LI".1 (Our intention ror this entire discussion is to behold the power or Allah), the One who is most high.
AI-Quf!ubl, AI-J4mi',op. cit., vol, 8, p. 32. 127
In AI-Jami' Ii Ahkam AI-Qur'an the purpose and intention of the Qur'lnic message is not lost to science.
4.11 ESCHATOLOGY
One of the articles of the Islamic faith is belief in eschatology. The verse: "That day shall We set a seal on their mouths. But their hand will speak to Us and their Jut bear witness to aU that they did" (Q. S:36, V:65), of Sarah Y4-Sln focuses on eschatological belief in Islam. The reader of AI-Ququbi'S work is likely to be astounded by the length and detail of AI-Qur~ ubt's discussion on this issue. Aspects of physiology and narrations that specify which of the limbs will speak first, all receive AI-Qur~ ubI's attention.
---000- 128
CHAPTER FIVE
TUE PLACE OF AL-QURTUBI AMONGST TOE MUFASSIRON
5.1 INTRODUCTION
After going through the translation and some features of Al-Qur~ubl's ta/sIr of SiJrah Ya-Sin, it will beappropriate to examine the placeof Al-Qurtubl. among the other famous tafsIr writers, from his predecessors, contemporaries and successors.
Tafsir literature began as a pious task of interpreting the message of the Qur In in the early days or Islam with Ibn 'Abbls (d. 68/687) being the first mufassir (exegete}', It continued vigorously and the world of Islam witnessed rich literature on tafsir reflecting the intellectual endeavours of Muslims throughout the centuries. The inspiration for writing ta/sir arises from the Qur'inic teaching itself inspiring Muslims to delve into tadabbur (contemplation),2 tafakkur (reDection)3 and tafaqquh (comprehension)4.
The science or ta/sir writing was strengthened and given an impetus by simultaneous efforts of Muslim scholars, to produce works on various individual aspects of the Qur'1n. Some scholars wrote complete works on asbab al-nuztll, (causes for revelation), while others compiled the words of foreign languages used in the Arabic language during the Prophet's time. The scholarly studies also
AI-5uyup, Jalaluddtn, Al-Uqan Ii 'Ulam Al-Qur'an, Cairo, 1975, vol. I, p. 9.
2 c.I. Q. 5:4, V:82; Q. 5:47, V:24 and Q. 5:38, V:29. 3 c.I Q. 5:16, V:42; Q. 5:16, V:69 and Q. 5:59, V:21. 4 c.c. Q. 5:6, V:98; Q. 5:6, V:65 and Q. 5:4, V:78. 129
concentrated on writing on amlllBl AI-Qur'4n (similitudes), on qa"a".. AI-Qur'an and on the study ofoft repeated ayiW.
It appears that the motivating factor behind the study of the Qur'lin in the very early days of Islam was devotional, rather than literary. We may classify works on various aspects of Quranology that emerged into theological, literary, historical and linguistic categories. These were connected with and based on the Qur 'lin.
Works called a~kAm Al-Qur'an were produced by Ismlll ibn 1s~llq, Abu Dakr AI-Rlzt and Qldl Yahya ibn Ak1.ham. They all chose the same title for their works .. , but focussed on various fiqhI issues and discussed these, from their own perspectives reflecting their background and scholarship.
The literary works focusing on bal8.ghah (rhetoric) and i'jAz (uniqueness) were written to show the literary marvel of the Qur In. 'Abd AI-QAhir AI-Jurjllni's Dalail Al-I'jaz and I"rar AI-Baliighah are unique in this field. Historical works concentrated on the earlier prophets before Islam, as well as great personalities such as Luqman. Grammatical works such as I'rib AI-Qur'an by Rut explained in detail grammatical considerations of various constructions.
At the same time linguistic works were produced like Imlm RA&hib's AfufradAt Al-Qur'an; Abu 'Ubaydih's LuglJAt AI-Qur'an and SinAi' we AI-BadA'i by Abi Asba'.
All these and other innumerable works show that Muslim scholars paid most attention to the study of the sciences of the Qur ln, all of which helped the great muf4-'sinin in every period.
AI-QaHln, Manni', Mabahith.fi 'Ulam AI-Qur'&n, Riyadh, 1976, p. 12. 130
Scholars have identified five periods in thedevelopment of taf$lr.
1. Tafstr during the period of the Prophet. 2. Ta/sIrduring the period of the ~al}abgh (Companions). 3. Tafstr during the period of the tAbi'Dn (Successors). 4. Tafstr during the period of the taba' t4bi 'On (the students of the Successors).
5. Ta/jIr after the period of the taba I Ubi 'an.
Tafslr writing has been classified into the Collowing categories:
1. Tafsir bi al-rna'1!1iJr. 2. Ta/sIr bi al-ra.'y al-mahmad. 3. The MU'tazilI tafasir. 4. The ShI'l ta/8.slr. 5. The ~ aft tafaslr. 6. The fiqhI ta/8.sfr. 7. The modern tafasir.
At this stage it is important to note that although all the above categories can be identified, the consensus of the scholars oC tafjlr is that there are only two broad categories of ta/iJfr.
TafsIr 6i dI-m4 '1htJr
As the name suggests this type of ta/slr involves using transmitted literature. Ta/8.slr in this genre display a reliance on other verses of the Qur ln, the aJ.1Adilh of the Prophet (S.A.W.) and the sayings oC the ~aJ:Abah and Ubl'an in their elucidations. 131
Scholars have differed whether the explanations o( the tAbi'un should also be included in this category. My view is that the opinion of the t4bi'iln, should also be regarded as ma'thilr. The reason for this is that all taft!!lr works classified as tafsir bi al-ma 'ilJllr do include the opinions o( the t4bi'un. Tafjir Ibn Jsrir, (or example. is oft cited as a tafsir of the ma 'llJur category. Besides aJ:4dilh and sayings of the ~a~abah this work contains the elucidation of the t4bi/iJn also. Another reason is that the tiibi'iln received instruction (rom the ~a~iibah and their understanding of the Qur 'An was influenced by the interpretations of the ~~Abah.
The famous works of tafJlr bi al-ma 'thar may be listed as:
1. Jjjmi' AI-Bayan ft Tafjir AI-Qur'an -Ibn Jarlr AI-Tabarl. 2. Ba!}.r AI'Ulum - Aba AI-Lay1h Samarqandl.
3. Al Kashfwa AI-Bayan 'an Tafjlr AI-Qur'4n - AbO Ishlq Iha1abl. 4. Ma'4lim AI-Tanzll- Husayn ibn Mas'ild BaghdAdI. 5. AI-MuJ:arirAI-wajiz Ii Tafstr AI-Kitib AI-'Aziz - Ibn 'Atiyah Andalust. 6. Tafsir AI-Qur'an AI-'Azim - 1mAd AI-Din Ibn Kalhlr. 7. Al-Jawiihir AI-HiJan - 'Abd Al-Ra~mln AI-Iha1abl.
8. Al-Durr AI-Manthar - JallU AI-Din Suya ~ I. 9. Tanwir AI-MiqbiJ min Tafsir Ibn 'AbbiJ - AbO Tahir Firozlbldl.
TafsIr hi GI-ri'V
Ta/jlr bi al-r4 'y is that exegesis of the Qur In done on the basis of the scholar's ijhhAd.
Scholars of tafJir have classified' tafJIr bi al-nl'~ into ta/JEr hi al-ni'V mamda~ (acceptable and praiseworthy exegesis) and ta/JIr bl al-1'4'V al-maJthmam as 132
unacceptable exegis.
According to 'Allimah Raghib AI-I!fahlnl and a group of scholars, all tafsir b, al--ra'y is impermissible. A second group says that there is no harm with such tafJir on condi tion that the mula.",ir'! ijtihad is based on na~ ~ (text ual evidence).
Some famous works of ta/JIr in this type include:
1. MajatI~ AI-Qhayb - Imam RAzl. 2. Anwir AI-TanzII wa I!rar AI-Ta'wIl- Al BaidAwl. . 3. Madiirik AI-TanzIl wa Haqaiq AI-Tq.'wII- AI-NasaO. 4. Lubab AI-Ta'wil Ii Ma'anI AI-TanzIl- Al Khuin. 5. Al-Ba~r AI-Mu~I~ - Abu ~ayAn. 6. Rilh AI-Ma'anI - AI-Alusl. 7. Irmad AI-A'aqal AI-Salim- Abu AI-Sa'ild. 8. Al-Siraj Al-MunIr- AI-Kha~lb AI-S,hirblnl. 9. Qharii'ib Al-Qur'an wa Naghaib AI-Furqan - AI-NlsabUrl.
Arter enumerating the classification of tafJlr works, an attempt will now be made to identify AI-Qur~ubl's taf!Ir and show where it could possibly be included in the above classification.
5.2 CLASSIFYING AL-QURTUBI's. AL-JAMI' LI AIIKAM. AL-QUR'AN
It will be observed that the AI-J4ma' II A,wm. AI-Qur'an of ImAm Qurtubl. is not included in any of the above lists. We will now attempt to place AI-Qur~ubl's work. 133
Imam Qur]ubi's work is not Car removed Crom tafsIr bi al-ma'l!Jiir or tafsir bl al-ra'y al-mamdjj~ andshould in my opinion Call between these two types.
Adetailed study or his tafsIr supports the view that AI-Ququbi's method cannot be called anything but tafsir bi al-ma'1!Jur. lie has preserved and critically analyzed scores of views traced through chains of narrators (iofnad) to the Prophet (S,A.W.) and his companions. In this respect AI-Qurtubl's. work is no different in it's usage of 4lhAr to some of the best examples of tafsir bi al-ma'l!Iiir like Ibn Jartr's J4mi' AI-BoyAn ft Tofstr tH-Qur'An and 8a~r Al-'Vll1m orAl-Samarqandl.
5:39, V:23 is a good example of AI-Qur~ubl's use of and dependence on iilhAr. The verse means:
"Allah has revealed the most excellent diJcourse, a book consimilar oft repeated, whereat trembles the skinJ of those who fear their Lord, then their skms and thar hearts soften at the remembrance of Allah. This is Allah's guidance, whereWIth lie guides whomsoever He will. And whomsoever AUah send.! astray for him there is no guide".
The word aJ:sana (the most excellent) is explained by another verse i.e. 5:39, V:18.
This verse means" Who hearken unto the Word and folloUJ that which is the excellent thereof Those are they whom Allah has guided and thoofe are men ofunderstanding".
This is an example of to/sIr Al-Qur'iin bi tU-Qur'iin. This type of use of 4tJuir is found often in AI-Qur~ ubi's explanations of verses. To explain the meaning of the word al-~adith (discourse) that appears in this verse, AI-Qur~ubl uses the following verses of the Qur '!n: 5:77, V:50; 5:53, V:59; 5:18, V:6; 5:4, V:87; 5:68, VA·. and 134
5:21, V:6.
We may tabulate the number of times allJar is used in the exegis oC this verse as:
Number of verses DC the Qur in cited 8 Number of ahadiJh quoted 3
Number of ~aJ:Abah quoted 5 Number of tAbi 'l1 n quoted 4
We should not infer from the information given above that AI-Ququbi only uses iIil!4r or only uses r4'y in the explanation oC a particular verse. In the verse we quoted above (5:39 V:23) we see that AI-Quq ubi has used the last part of this
verse in a manner that is typical of taf~Ir bi al-r4 'y.
After dealing with the section of the verse"And whorruoever Allah ~end3 astray jor
him there is no guide", AI-Qur~ ubI says that this statement may be used as an
argument against the Qadarites. 1
In 5:44 V:I0 we see that AI-Qur~ubl goes into a detailed explanation of the term duMan used here. Arter mentioning the opinions oC scholars on the meaning of this word, he classifies these opinions into threegroups. He then expresses his preference Cor the opinion that duMan is a phenomenon that will occur closer to the Day of Qiyamah. Since this opinion is based on nau we can safely say that the type oC tajJlr displayed here is ta/Jlr bi al-nl'y al-mamduh. 2
c.f. AI-Ququbl, AI-Jami', op. cit., YOI. 15, p. 250.
2 c.I, AI-Ququbi, AI-Jimi', op. cit. YOI. 2, p. 518. 135
Often when AI-QuqubI mentions his r4'y he ends his statement with the words wa-Allahu a'lam (and Allah knows best). An example of this is 5:49 V:13. The
verse when translated reads: II Oh human-kind, verily we have created you a male and female... 11
The fourth statement that AI-Qur] ubI reflects in his explanation of this verse concerns the creation of man. lie says that a group of scholars is ofthe opinion that only the rna' al-rajul is involved in the reproductive process. lie cites the verses that they used to prove their opinion. This verse is used to show that both the rna' aJ-rajul wa-al-mar'ah is used. AI-Qur~.ubl explains away each of the verses used by those, who attempt to show that only the m.t' al-rajul is instrumental in the process. He ends his discussion with the words wa AllAhu a'lam (and Allah knows best ).1
Conceding that AI-Ququbl's tafstr can be regarded as ta/sIr bi aJ-ra'y, it would be appropriate to assess whether tas aunuu] played a significant role in his esoteric interpretation and whether or not we can find sufficient examples where he has given a typically ~iifi (mystic) interpretation ofthe Qur In. This question becomes more pertinent, if we consider that Andalusia at that time, was very much under theinfluence of sa~m and ~aft philosophers.
The ~afi interpretation of the Qur J.n would certainly require, as the ~afis believe,
that the true meaning of the 4y4t cannot be attained by an ordinary reader, no matter how profound his grammatical knowledge of the language is, nor how much proficiency he has attained in its syntax and ba149!Jah (rhetoric). The ~afts believe that the true hidden meaning of the Word of Allah is known to Allah and that this knowledge is imparted through divine illumination, which is known in ~ajf parlance
AJ-Ququbl, op. cit., vol. 16, p. 343. 136
as kamtgiven to the awllya', who ascend to ma'rifah. (gnosis) through Collowing the may!!J and his !ariqah.
Sahl ibn 'Abdullah Al-Tustarl is oC the opinion that no wali Allah is leCt, without the knowledge of the II real II meanings of the 4y4t of the Qur'In. His tajJIr is typical of the ~ufi type of writing. S:8 V:148 relates the incident of Samirl, who in the absence of MOsa made a golden cal( out ofornaments he melted. lie influenced the Banllsra'I1 to worship this calC.
Sahl Al-Tustarl is of theopinion that the literal interpretation should not be taken here. The golden calf is symbolic of passion and love Cor family and other worldly things, which distract one from the worship of Allah. The worshippers oC the calf saved themselves from divine chastisement by renouncing false worship and turning towards Allah. Similarly, a person cannot find abundance until he abandons the golden calC, which signifies all types or human lusts and material attachments.
This mystic interpretation given here is far fetched, as the incident in the lire of Miisa was a real one. Golden ornaments were certainly melted by Samirt and shaped into a calf.
Inspite or the Cact that AI-Ququbi's ta/sIr shows his inclination (or ta~aWUJtl/ (sufism), he does not admit the exaggerated views or some ~afU, whose views and personal mystic experiences at times go contrary to the established principles oC Islam.
While explaining (5:38 V:42): Urku~ bi ri)/ik ("stamp the grollnd wtth ~our lut") an order by Allah to Prophet Job so that a spring may Dow from beneath his Ceet to cure him or his ailment, AI-Qur~ubl criticises the ignorant ascetics amongst the 137
~ijfi'J (jahhal al-mutazAhidAh wa-tagam al-muta~aWU!lfah), who deduce permissi bility Cor dancing (jawiz al-raq~) (rom this verse.
Al-Qur] ubi further explains this verse quoting various theologians and scholars like Abu Al-Farj Al-Jawzl and Ibn 'AqU to denounce that movement or the Ieet was not enough to prove the permissibility or dancing in Islam; such examples abound in the Qur 1n like i~rib bi 'a~aka al-~aiar (strike with your staCr on the rock) (5:7 V:160). Here too, we can, because of MOsa's action or the hand, deduce permissibility for dancing. AI-Qur!ubl then prays saying: "We seek protection (rom Allah from playing with the mJarl'ah".. AI-Qurtubl. is so very well versed in ~adi1h literature that he quickly quotes the relevant traditions or the Prophet (5.A. W.), where his companions on hearing good news Crom him moved their bodies in joy. The Arabic term (or this is ~ajl which means to gambol, or move the body as an expression of joy. AI-Qur~ubI comments that this has hardly anything to do with dancing. It would seem that these misguided ~aM use these al}adiJiJ as proof for dancing.
Although these are fine examples of AI-QuqubI's acute criticism or degenerated siiM, they also serve as examples for us to identify that his ta/JIr is based on tafsir bial-ma'lhiir.
Furthermore, dancing is a fiqhI issue that AI-Qur!ubi deals with here, together with valid and substantiated traditions. This is further evidence that AI-Quq ubi's work falls between ta/JIr bi aI-rna 'lhar and ta/Jlr hi aJ-ri 'g.
The reader of AI-Jimi' Ii A~m Al-Qur'jn immediately notices AI-Quq ubi's concentration on matters o( fiqh (jurisprudence). In his introduction AI-Quq ubi states that he has made a special effort to include matters of jurisprudence into his 138
discussion of ay4t. 1 This will place his work firmly into the category of tafj;r a~fiqhI. AI-Qur~ ubI wrote his work long after the maJlhjhib (schools of fiqh) had been formulated. When AI-QuqubI wrote his work a trend in ta/sIr writing had already developed, where mu/assiriJn wrote works emphasising juristic matters. These may be classified according to the maJihahib of their authors. Some oC the more famous works include:
From the Ilanafi School:
1. Abu Bakr AI-RAzl (d. 370 A.H.) better known as AI-JaHAJ wrote a ta/jlrin three volumes called A~k4m AI-Qur'4n.
2. A~mad ibn Abil Sa tId, better known as Mull! Jlvan, an eleventh century hijrah scholar, compiled a worker called AI-Ta/jirat AI-A~madiyah Ii Bayan Al-Ayat AI-Shar'iyah.
From the Shaft'; School:
1. A~kam AI-Qur'an by Abn AI-l;Iasan AI-Tabarl (d. 504 A.H.).
2. Abu Al-'AbbAs Ahmad. ibn Yilsuf ibn Muhammad..AI-Halabl (d. 756 A.H.) wrote AI-Qawl AI-Wa)1: Ii A~m AI-KitAb AI-'Ad:.
From the Malik! School:
1. Abu Bakr ibn AI-'Arabl (d. 453 A.II.) wrote his famous A~m AI-Qur'4n.
AI-Qur~ubl, AI-Jiimi', op. dt., vol. 1, p. 3. 139
Al-Quq ubI will also be included in this category since he was a M41lkI scholar.
5.3 AL-QURrUnl'S DISTINCTIVE METHODOLOGY OF TAJ.'S1R WRITING
Since the place or AI-Qur~ ubI amongst the muflUjiran cannot be appreciated without an investigation into the distinctive methodology used by Al-Quq ubI, we will briefly dwell on this aspect. The AI-Jlmi' of Al-Qur~ub! in twelve volumes displays the following special characteristics, which the reader cannot ignore. We must be fair to other mufasjiriJn in saying that they too have touched all the aspects we are going to discuss below, perhaps some even in greater depth. Al-Qur~ubl has handled the same details with greater dexterity like a master craftsman and has arrived at certain conclusions, which are easy to grasp for the students or readers orthis work:
1. Al-Ququbi has given appropriate causes of revelation (a.sbab al-nuzal) of various portions orthe Qur ':J.n. A good example of this is Al-Ququbi'S tafjlr of 5:36 V:12. This verse of Sarah Yi-Sfn when translated reads: "Verily We shaU quicken the dead. And We write down that which they send before and
their footsteps. And everything we have counted up in a book lummous.u Explaining the cause of revelation Al-Qur~ ubI says that in TirmlJlhI there is a ~adIJh on the authority of AbO Sa'Jd Al-Khudrl
lie says: The BanG Salimah lived on the outskirts of Madinah and intended to move closer to the mQ.Jjid. The verse "Veril~ We shaU quicken the dead. And We write down that which the~ "end before and their footsteps. And etJe~thtng we have counted up in a book luminow" was revealed. The Prophet (S. A.W.) 140
said: "Your footsteps are being rewarded. Dot not relocate".'
2. AI-Ququbi goes into great detail concerning the types (C1q"am) of various qirii'at (readings), j'riib and handles very carefully the aspects of alfti~ al-glJarib. In 5:36 V:19 the word ain dlJukkirtum appears. AI-Ququbl provides the reader with nine various readings of this verse. Each of these qirii'at is mentioned together with the name of the q4rl that read in that particular manner.!
3. AI-Qur~ ubi is aware and it seems he has studied in depth various philosophical sects which emerged before him, the traces of which were found during his time. Throughout his taf"Ir he has very ably refuted the exaggeration and heretical views of the Shiites, Mu \azilites, Qadarites, degenerated ~u.fb and also certain philosophers. It seems from his refutations that he had studied in depth the works of his predecessor Imam Abu Hamid AI-Q.hazlll (d. 1111), particularly his Tahafut AI-FaiA.!afah (The Incoherence of the Philosophers), and possibly the reply given by the eminent Muslim philosopher Ibn Rumd (Averoes) in his book Tahafut Tahafut AI-Fawafil (The Incoherence of the Incoherence of the Philosophers). Ibn Rulhd was, after all, a fellow countryman of AI-Qur~ubl, also from Anda/UJia (Spain).
We see AI-Quq ubi refuting the Shiite belief that 'Ali is the rightful successor ofthe Prophet (S.A.W.) and AbO Bakr, 'Umar and U!hmln were the usurpers
of the Caliphate. While elucidating 5:2 V:30, AI-Ququbl examines this
Shiite view and shows how the qi~4~ al-ambiy4 have become the basis of Shii te arguments.
AI-Qur~ubl, AI-Jami', op. cit., vol. 8, p. 12.
2 Al-Qur~ubl, op. eu., vol. 8,p. 17. 141
The exclusive right of the Quranhto be caliphs was certainly affirmed in the Saqlfah BanO Sa'Idah immediately after the death of the Prophet (S.A. W.). By popular bay'ah (oath of allegiance) Aba Bakr was appointed as the Caliph. Al-QuqubI gives reasons (or his refutation of the Shiite claim and explains the two a~AdIJh on the basis of which the shiites build their argument. The a~jjdIJ1J are: man kuntu mawlAhu fa 'aUi mawliiha and anta minni bi manz1/at1 Haran man Mil,li a/la annahu lJl nablya ba'dI.
The Sunnl argument emphasizes the differences in the position of HArOn as opposed to 'All: H~r(ln shared the prophet hood with MOsa while 'All did not share the prophet hood with the Prophet (S.A.W.). HirOn was the brother of Moses, while 'All was not Muhammad (S.A.W.)'s brother. The Prophet's intention was not that 'All would be his khallfah; this is indicated by the fact that Hanln died before the death of Mosa, and was not his Mallfah; the &halIjah of MOsa was YOrnA' (Joshua). If the Prophet (S.A.W.) had the intention to intimate that 'All would be his successor, he would have said: anta minni ba mann/ati Yu.shA' min MUsa.
As to the tradition man kuntu mawLihu, AI-Qur~ubl quotes the opinions of scholars to the effect that the tradition was not considered to be sound; philological analysis and comparisons with other traditions in which the word
mawlA appeared, proved that the Shiite interpretation was misleading. &
4. As compared to other mufa..u.ran, some of whom have used the l.sra 7[j~4t material unabatedly in their tafB.slr, AI-Quq ubi has been, by and large, very cautious in his use of Ism 7Uy4t. Moreover. he has used these materials
selectively when quoting his 131'4 7Uy4t sources.
AI-Ququbl, AI-Jima', op. dt., vol. 1, p. 264. 142
5. AI-Ququbl has remained impartial in his fiqhi judgements in spite of the fact that he belonged to the MiilikI school ofjurisprudence. Rather than following the views or individual schools, however great their founders might be, AI-Ququbl follows a cogent argument or proof. The best example one finds in support or this scholarly methodology, is found particularly in his ta/j;r of 5:2 V:43. The verse reads: wa aqlmO al-ja14ta wa 4ta al-zakata warko'u ma"a al-riU"i'In.
The sixteenth law he derives from this verse concerns the leading of the prayer
by a boy, who has not attained puberty. (imAmah al-$a9!lIr). AI-Qurt.. ubi lists those who do not permit the boy to lead the prayer viz. ImAm MlUik; Sufyan AI-Ihawrl and the A~~Ab AI-RA 'yo Qur~ubl then quotes the incident of the ~a~a.bI (Companion), 'Arnar ibn Salamah, who would lead the prayers in his town, although he was only a young boy. This incident related by BukhArl is
reason enough for AI-Qur~ ubi to disagree with his Imam, Imam MlUik. 1
6. The second most glaring example or his scholarly attitude is depicted in his tafstr of 5:2 V:158. The verse reads: SlJahar al-rama~n aUaJIhI unzila fihi AI-Qur'an. While explaining this verse, AI-Qur~ubl discusses the qa~ah of the 'Id Al-Fi~r prayer. Firstly, he discusses the l&/Jhl&j (di£ferences or opinions) of the 'ulamA' on whether it is permissible to say this prayer on the next. day or not. Ibn 'Abd AI-Barr has reported from Imam MlUik and his disciples, who insist t.hat. 'Id ~alAh can only be offered on the day of 'IeL Since 'Id prayer is junnah according to ImAm MAlik, there cannot be a qatJah of the
sunnah. J( the ~alAh of ,[d could be offered after its due time has lapsed, it would be like the qa~ah of obligatory prayers. ImAm AI-Qur~ ubi differs from this view and says that. the -u prayer can be said on the next day and it is in
AI-Qur~ubl, AI-Jam", op. cit., vol. I, p. 353. 143
accordance with the Prophetic tradition, as narrated by Tirmid,hl on the authority or AbU lIurayrah that the Prophet (S.A.W.) said: "Anyone who has not said the two rakA'at of ",unnah prayer of fajr should say these immediately after sunrise". The majority of M4/iki scholars are of the opinion that one who has missed these two raka'at of fajr may do so after sunrise. On the basis of } the above ~adIlh AI-Qur~ubt takes the view that 'Id prayer may be said the next day. To buttress his view he says that such an occasion comes only once a year. In support of his argument AI-Qur~ubl has also quoted a ~adIlh reported in Sunan AI-Na,,§. 'I', which says that some people sighted the moon and came to the Prophet (S.A.W.) to inform him. It took some time (or them to reach Madinah and the day ha~ advanced. The Prophet (S.A.W.) asked people to break their (ast and say the 'Id prayer the next day.'
7. In the field orscholarly contributions, Al-Qur~ubl will be remembered (or his constructive criticism. This approach does in no way detract (rom the great contributions made by the illustrious scholars, both his predecessors and contemporaries alike.
-000-
AI-Ququbl, Al-Jami', op. cit., vol. 2, p. 304. 144
CHAPTER SIX
CONCLUSION
The activity of tafsIr writing, as we have seen, has generated various types of Qur bic literature through the ages. This dissertation has attempted to find a place for the translation of tafiIsIr among these works.
There is a need for the development of translation theories that are specific to tafsIr literature. Much work has already been done in the techniques or translation (rom one language to another. Basically theories developed in recent times have either described methods adopted by translators in their translated works or have prescribed to translators an approach to be followed. With translation as an effective tool, to the understanding of the Qur lnie message as comprehended by the scholars of tafsIr in all ages. the need for both types of translation theories. exist. The first will serve as an indication of methods already being followed by the few translators in this field. These methods may be scrutinized and evaluated. They will then provide the basis for more comprehensive prescriptive theories for the translators of works of tafsIr. This is certainly a challenge facing the scholars in this field.
No tafsir may be divorced from its author. Theauthor is very much part of the tablr. A knowledge of the background or the author, and the period in which he worked. and thrived is fundamental to understanding and analysing the more subtle aspects of his taf~ir. This is essential since the mulassirexplains the Qur In in a manner that the Qur In will address the essential issues of his time. The tafstr is then useful to the reader as an indicator of the mu/asslr. This does not diminish from the usefulness of a talslr in later times. In (act, we 145
have shown how an encyclopaedic work like AI-Ququbl'S AI-J4mi' has much use.
The very nature o( translation means that the translator becomes aware oC many aspects oC the work he is translating. These observations must not be lost. They can pave the way for the person, who intends to understand the ta/~Ir better.
One of the i'jiiz of the Qur ln is that, its message is still shining through many screens of translation. What can be visualized by non-Arabic readers is its subject matter. Having considered that no translation or interpretation can do justice to the sublime literary style of the original, the translator oC the original Arabic Qur 'ln, or its classical Arabic tafsir, iC he is careful, can convey some of the miraculous ideas expounded in the Qur In. AI-Ququbl has been successful in his exegesis ol the Qur'ln and one hopes that the present translator of his ta/~Ir o( Sarah Y4-SIn has captured a glimpse oC that success, in his English rendition.
In conclusion it would be (air to say that AI-Ququbl is the most prominent of all Muslim mufassiriin, to whom we are indebted for a balanced exposition of the entire Qur'ln in general and Sarah Va-Sin in particular.
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