89. Mawdudi expounds: “In their discussions with the unbelievers and polytheists, in fact with all opponents of their faith, Muslims should restrain from losing their temper. Additionally, they should not resort to exaggerated and extremist statements. Even in the face of provocation from their opponents, Muslims should not utter even a word that is contrary to the truth; nor should they lose their temper at the vulgarities which are flung at them by their opponents, nor should they be provoked to the point of paying back their opponents in the latter’s own coins. Instead, they should keep their composure and say only that which is balanced and true, and is in keeping with the grace and dignity of the faith which they seek to uphold.”

90. That is, do not be harsh while arguing with the unbelievers. That will have the opposite effect of raising tempers and creating hatred for the good word, killing the cause viz., the deliverance of the message (based on Alusi).

Tha`labi, Mawardi, Ibn `Atiyyah and Wahidi have reported as context of revelation that one of the pagans insulted `Umar ibn al-Khattab (of course at Makkah) and he intended to kill him. But that would have led to turbulence, so Allah revealed this verse (Qurtubi).

Yusuf Ali sums up: “The command refers to two situations. (1) Even to your enemies and the enemies of Allah you should speak fair: who are you to judge others? Judgement belongs to Allah alone, for He knows you (i.e., all mankind) best, and your personal knowledge is at best imperfect. And Satan is always trying to divide mankind. (2) Amongst yourselves, also you should not entertain suspicions, but speak politely according to the best standards of human speech. A false or unkind word may destroy all your efforts at building up unity, because the forces of disruption are more numerous than the forces of unity.”

91. That is, Allah knows the condition of your hearts. If He wished He would show you light, or, leave you on your own and punish you for your disbelief. As regards the Prophet, he cannot do any more than deliver the message. He is not a guardian over you to force you to believe (based on Ibn Jurayj’s understanding as in Ibn Jarir). That is, the verse addresses the unbelievers.

Zamakhshari also connects this verse with the previous one and understands that this is Allah’s admonition to the unbelievers. The believers should tell them that which is good. They may also tell the antagonists, “Your Lord knows you very well. If He will, He will show you mercy, or if He will, He will chastise you.”

An outside chance exists that it is the believers who are addressed by the words: “If He will..” In that case Mawdudi’s explanation comes in handy. He writes, “The believers should never go about bragging that they are going to enter Paradise, or cockily name other persons or groups as the ones destined to enter Hell. For it is God alone who has the authority to decide on such matters.”

Other commentators have pointed out that an unbeliever cannot be categorically judged as of the Fire until it is ascertained that he died on unbelief (Au.).

92. “Wakil” of the original has various connotations ranging from someone relied upon, trusted, a guide, a support, to someone to whom affairs are entrusted.

93. That is, explains Alusi, some of the Messengers were preferred over others in spiritual matters and not in material things (while the unbelievers think that material favor is all that matters: Au.).

Ibrahim (asws) was made a Khalil, Musa (asws) was directly spoken to, Da’ud (asws) was given a revelation that did not have any commandments, Sulayman (asws) was given a kingdom that no one else was ever given, `Isa (asws) was created with the word kun, and our Prophet’s earlier and later sins were forgiven. Further, he was sent to the entire mankind. Thus, every Prophet was singled out for a favor, and in that respect preferred over others (Qatada and Ibn Jurayj: Ibn Jarir).

94. Referring to the textual word “za`ama”, often translated as “to fancy, allege, maintain, claim” etc., Alusi demonstrates, with the help of several examples, some of which from the hadith, that “za`ama” need not necessarily be in the sense of “fancy, allege” etc. Quite often, especially in history works, it is commonly used in the sense of “belief, assertion or free of doubt.” Thus Alusi precedes in answering the allegations of the Orientalists that since Ibn Is-haq often uses the term “za`ama” while narrating traditions concerning life of the Prophet, the reports have a question mark before them. For example, A. Guillaume writes in his foreword to the “Sirah:” “A word that very frequently precedes a statement is za`ama or za`amu, ‘he (they) alleged’. It carries with it more than a hint that the statement may not be true..” (Life of Muhammad). This is how the Orientalists managed to plant doubts in the hearts of the Western educated Muslims. This also tells us that even translations of Islamic text by non-Muslims, especially Western scholars, may not be accorded acceptance without a proper review (Au.).

95. `Abdullah ibn Mas`ud is widely reported to have said, as also Qatadah, that the allusion is to some of the Jinn that the pagan Arabs worshipped. Those Jinn became Muslims, and began to seek Allah’s nearness, while their foolish followers remained worshiping them. This, says Ibn Jarir, is the correct opinion. Qurtubi points out that Ibn Mas`ud’s statement is in Muslim. In fact, adds Ibn Kathir, differently worded, it is in Bukhari also.

96. Commenting on the words, “They hope for His mercy and fear His chastisement,” Alusi points out that a believer’s faith should be well balanced between the two: hope and fear, throughout his life. However, with the approach of death, hope should become predominant. Alusi brings out another brilliant point here. He writes that it is reported of some of the devoted the words, “I do not worship Allah in the hope of Paradise or in fear of Hell-fire.” People have divided themselves over the statement into critics and eulogists. The explanation is as follows. If someone said these words expressing his freedom from the need of Allah’s bounty, then, he is in error and an unbeliever. But if he said it in belief that Allah deserves to be worshipped, for His own sake, even if there was no Paradise and no Hell-fire, then, such a person is a true gnostic, an `arif.

97. Asad expresses the opinion that the allusion by the textual “qaryah” (lit. village) could be to communities but some commentators have believed that the allusion is to the towns of the unbelievers. But others have believed that both believing and non-believing towns are alluded to. That is, if the town is of the believers, it will be destroyed because of the natural death of its inhabitants, but if it is inhabited by the unbelievers, then, through chastisement.

Shabbir explains that one need not be disturbed by the use of the word “halaka” in reference to the believers. For, the word has been used in the sense of natural death in the Qur’an itself. Allah (swt) said (40: 34):

حَتَّى إِذَا هَلَكَ قُلْتُمْ لَنْ يَبْعَثَ اللَّهُ مِنْ بَعْدِهِ رَسُولًا [غافر : 34]

“Until, when he was dead you said, ‘Allah will never send a Messenger after him.’” And, in a hadith the Prophet (saws) said,

كُلَّمَا هَلَكَ نَبِيٌّ خَلَفَهُ نَبِيٌّ

“Whenever a Prophet died, another Prophet followed him.”

Alusi writes: Maqatil has reported that he saw in Dahhak b. Muzahim’s book the following entry as explanation of this verse: Makkah will be destroyed by the Abyssinians, Madinah through starvation, Busra through flood, Kufa by the Turks, mountains through earthquakes and Khurasan through tremors. He also mentioned several other cities.

Wahab b. Munabbih on the other hand said that Mesopotamia will be in peace from destruction until Armenia is destroyed, and Armenia until Egypt, Egypt until Kufa. And the Great War (Armageddon) will not come by until Kufa is destroyed. After the Armageddon, Constantinople will be (re-)conquered by a man of the Banu Hashim. (He also said that) Spain will be destroyed by the white race, Africa by Spain, Egypt because of being cut off from river Nile and due to differences among its armies, Iraq out of hunger, Ayla (Palestine) from the siege laid around the land and the sea, Rayy by the Daylam, Khurasan at the hands of the Nebatians, Nebatians at the hands of China, India and Yemen because of locusts and (poor) rulers. In fact, Alusi adds, Abu Hurayrah has reported through trustworthy sources the Prophet’s words that “Madinah will be the last of the Muslim town to be destroyed.” The above has been recorded by Abu Sa`ud.

However, with reference to the above a few points may be noted. Firstly, it is not a hadith. Secondly, and as Alusi himself has said, Wahab’s reports are not always reliable (Au.).

Further, Alusi adds, it is not confirmed that Madinah will be destroyed because of starvation. A trustworthy report says wild beasts and vultures will destroy it. But the report that Makkah will be destroyed by the Abyssinian could be trusted since a report in the Sahihayn says that an Abyssinian will pull down the Ka`bah, stone by stone. According to yet another report (Alusi does not state the source) he and his companions will then transport the stones hand by hand and throw them into the sea. It will never be circumambulated thereafter as no one would be left believing in Allah. With reference to Wahab’s report, Alusi also writes that the implication of saying that Egypt will only be destroyed after Kufah, is that Kufah will be re-established, since by his time (Alusi’s), Kufah already stood destroyed. Buni and others have predicted, relying on Sheikh al-Akbar’s statements, that Kufah will be rehabilitated by the end of the 13th Islamic century. (Alusi died in 1270 A.H. but Kufah is still no more than a couple of huts while we are in the 15th Islamic century: Au.). Finally, Alusi continues, it might also be remembered that reliable reports say that after `Isa’s death, the earth will be visited by a cold blast of wind coming from the Syrian side, that will kill everyone with an atom of faith in him. Thereafter, only evil people will inhabit the globe over whom the Day of Judgment will be called.

98. The allusion by “the Book” is to the Lawh al-Mahfuz (Ibn Jarir).

99. The pagans said to the Prophet: “Muhammad. You admit there have been prophets before you. One of them had power over the winds. Another quickened the dead. So, if it pleases you that we should believe in you, then, transform Safa Mount into that of gold so that we can irrigate the place.” In response, Allah revealed this verse (Ibn Jarir from Sa`id b. Jubayr and others).

And the meaning is, Qurtubi states, if Allah did not send down signs as they wished, it was because if they did not believe even after the signs, they would have to be necessarily destroyed; just like Thamud who rejected the camel that emerged from a rock on their demand. In the present case, it was known to Allah that there will be Muslims from among the Makkans - as well as from their progeny. The tree was therefore saved for the sake of its branches.

Miracles, therefore, began to be shown at a time when they were believed in as miracles, that is, during the Madinan period. The only miracle that the Makkans were shown, something everyone could check (apart from the Qur’an), was that of the nocturnal journey to Jerusalem (Au.).

According to a report in Nasa’i and Ahmad, the Prophet was given a choice. If he wished Allah would show the sign they demanded. But if they did not believe they would be destroyed. Alternatively, they could be given reprieve. The Prophet preferred reprieve for them (Ibn Kathir).

The report is in Ahmad and Hakim who declared it Sahih. Dhahabi agrees with Hakim. Haythami also felt satisfied with the chain of narrators (S. Ibrahim).

100. Qurtubi writes that with reference to the words, “And We send not signs except to frighten,” five connotations are possible. First, the allusion is to the miracles that the Messengers perform, to warn the unbelievers and drive fear into them. Second, verses threatening punishments to prevent the sinners. Third, the allusion is to the changes in a person’s life: from childhood to youth to manhood and old age, so that people draw the lesson: this is Ibn Hanbal’s opinion. Fourth, the allusion by “the verses” is the to Qur’an. And fifth, sudden death (Qurtubi).

101. E.g., the verse in Surah al-Buruj which said (85: 19-20):

بَلِ الَّذِينَ كَفَرُوا فِي تَكْذِيبٍ (19) وَاللَّهُ مِنْ وَرَائِهِمْ مُحِيطٌ [البروج : 19 ، 20]

“The unbelievers are in a state of denial, but Allah is encompassing them from behind them.”

102. In the opinion of Ibn `Abbas, Hasan, Masruq, Sa`id b. Jubayr, Abu Malik and others, the reference is to the vision that the Prophet enjoyed when he was taken from Makkah to Bayt al-Maqdis and from there to the heavens. Ibn `Abbas was very specific. He said, “It was the vision of the eyes and not a dream.” The report is in Bukhari and Tirmidhi (Qurtubi), as also in Nasa’i and others (Shawkani).

Qurtubi adds that if it had been a dream, and not a vision of the eye, it could not have become a means of trial for the people which the verse states was the purport.

Hasan al-Busri said, “The Prophet was taken to Bayt al-Maqdis where he prayed, and Allah showed him the signs that He willed, then he did his morning in Makkah. When he informed the people that he had been taken to Bayt al-Maqdis they replied, ‘Muhammad. What’s the matter with you? You did your evening here in Makkah. Then by morning you are telling us that you had been to Bayt al-Maqdis by night, traveling the distance of two months in a single night?’ They were skeptically surprised. In fact, some (of the Muslims) apostatized. (Hence Allah’s words, ‘And the vision that We showed you and the tree accursed in this Qur’an, was not but a trial for the people’) - Ibn Jarir.

In contrast, Abu Bakr took a rational line. When told about the Prophet’s claim, he remarked, “Well, if he says so, I believe in him.” He was asked, “Do you believe in him before you have heard from him first hand?” He replied, “Where are your senses? I believe in him when he says he receives revelations from the heaven. Why I should I not believe in him when he says he had been to Jerusalem which is so close when compared to the heavens?” (Qurtubi).

In this connection, it may be noted that all the ahadith that have been narrated in explanation of the vision, to the effect that the Prophet saw Banu Umayyah in his vision as defiling his (prophetic) mission, are, according to commentators, untrustworthy. It is another thing that they were, as Alusi has stated, the first to bring corruption into the body politic of Islam. `A’isha is also reported to have made some adverse statements about them, before one of them.

103. Ibn `Abbas, Masruq, Hasan and others have said that the allusion by the accursed tree is to the Zaqqum tree. According to Hasan the pagans said, “Is not Ibn Abi Kabsha (Prophet Muhammad) lying when he says that stones will be fuel of Hell-fire, and in the same breath that there will be a tree there called Zaqqum?” (Ibn Jarir). That is, how can a tree flourish in Fire? Thus it became a test for them. Will they believe, because Allah says so in His revelation, or will they trust their own minds and limited knowledge?

A tree is a hardy thing. There might be some cure for the rationalist’s skepticism in the information that “viable bacteria have been recovered in the interior of an operating nuclear reactor, having survived intense fluxes of ionizing reaction.” That is, a place where they should be disintegrated within seconds. Again, another finding that has sent the scientists home in amazement is that “bacteria can survive after exposures to pressures as high as 10 tonnes per square meter, and after flash heating under dry conditions at temperatures of up to 6000 deg. C.” (Our Place in the Cosmos, Fred Hoyle and C. Wickramasinghe, Phoenix, p. 4). In view of this information, a tree in Hell seems to be a small-time story (Au.).

But, although mentioned in two other places, where has the tree been accursed in the Qur’an? Zamakhshari answers that “la`nah” in Arabic is denial of Allah’s mercy. Now, since Zaqqum tree will be in the Fire, far from Allah’s mercy, the word “mal`un” has been employed. Another connotation, he adds, comes from the Arab usage who were wont to refer to any distasteful, harmful eatable thing as “mal`un.”

The Lexicon writer Abdul Rashid No`mani writes under the entry Zaqqum that the Prophet (saws) said in a hadith, which Tirmidhi rated Hasan Sahih,

اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلاَ تَمُوتُنَّ إِلَّاوَأَنْتُمْ مُسْلِمُونَ ، فَقَالَ : لَوْ أَنَّ قَطْرَةً مِنَ الزَّقُّومِ قُطِرَتْ فِي بِحَارِ الدُّنْيَا أَفْسَدَتْ عَلَى أَهْلِ الدُّنْيَا مَعَايِشَهُمْ

“Fear Allah in the manner that Allah should be feared and die not but as Muslims.” Then he added, “If a drop of Zaqqum were to be dropped into the seas of the earth, it would destroy the life of the peoples of the world” (Lughat al-Qur’an).

The above is from Hakim’s Mustadrak and has Dhahabi’s approval (Au.).

104. When the pagans were threatened with Hell-fire and a fruit that they would eat therein, about whose tree Allah revealed (37: 64-65),

إِنَّهَا شَجَرَةٌ تَخْرُجُ فِي أَصْلِ الْجَحِيمِ (64) طَلْعُهَا كَأَنَّهُ رُءُوسُ الشَّيَاطِينِ [الصافات : 64 ، 65]

“Lo! It is a tree that sprouts from the bottom of Hell. Its emergent fruits like the heads of the Devils,” - when these words were revealed, Abu Jahl (in a report of Ahmad: Ibn Kathir), asked for some dates and butter and said, “Eat. This is the only Zaqqum that we know of.” (In the Yemeni dialect dates [when taken] with butter was termed Zaqqum: Qurtubi). In response, Allah said, “We drive fear into them. But it increases them only in great rebellion” (Ibn Jarir).