138. Authorities like Ibn `Abbas, Qatadah, Ibn Jurayj and Dahhak have explained the textual Ruh al-Ameen as alluding to Jibril (Ibn Jarir). In fact, there is no difference in opinion among the scholars that Ruh al-Ameen is Jibril (Ibn Kathir).

Asad, who has his point to add, however, sums up the classical view: “According to almost all the classical commentators, the expression ar-ruh al-amin (lit., ‘the faithful [or ‘trustworthy’] spirit’) is a designation of Gabriel, the Angel of Revelation, who, by virtue of his purely spiritual, functional nature, is incapable of sinning and cannot, therefore, be other than utterly faithful to the trust reposed in him by God.”

139. What is the difference between sadr, fu’ad and qalb. Imam Razi writes: Sadr is obvious. It is the chest that houses the fu’ad and qalb. Fu’ad is for the whole of the heart: its main part, arteries and all. Qalb in contrast is that part which can be called as the seat of emotions, affections, memory and understanding.

The point is, the Qur’an was first revealed to a trustworthy angel Jibril. He brought it down to reveal and leave an imprint directly on the heart of Prophet Muhammad, so that there was never a chance of corruption during the process of revelation (Au.).

140. What is in the revealed Books of the ancients? Imam Razi answers that the allusion could be to any of the following: the news, the Qur’an, the Prophet’s mention, as well as, the warning.

How could the Qur’an be in the holy writ of the ancients, seeing that it is in the language of the Arabs, Arabic? It will be surprising to those who have been carried away by the Jewish propaganda that as against the propaganda, Hebrew is actually of a later origin than Arabic, and has its root in Arabic (Au.).

Majid writes, “Which (i.e., Arabic) has also been the language of the holy patriarchs and of the ancient Hebrews. ‘One might, assume, as some scholars have done, that the Israelites’ language in patriarchal times was Aramaic. Hommet maintains that Aramaic was but an Arabic dialect; and that originally the Israelites spoke Arabic.’ (JE.VI. p. 307). ‘The Arabic language is upon the whole nearest the primitive Semitic speech as it is by far the oldest and purest of all living tongues and its speakers in Arabia belong to the oldest and purest of races.’ (DB. V. p. 87)

Asad adds: “That the message of the Qur’an is, nevertheless, universal and has been stressed in many of its verses (e.g., 7: 128 or 25: 1). The other prophets mentioned in the Qur’an who ‘preached in the Arabic tongue’ were Ishmael, Hud, Salih and Shu`ayb, all of them Arabians. In addition, if we bear in mind that Hebrew and Aramaic are but ancient Arabic dialects, all the Hebrew prophets may be included among ‘those who preached in the Arabic tongue.’”

Some commentators, such as Zamakhshari, Alusi, and others have pointed that Imam Abu Hanifah used this verse to adduce that recitation of the translation of the Qur’an in the Prayers, by someone who does not know Arabic should suffice in lieu of its obligatory recitation in Arabic. But there seems to be some confusion over the issue. At all events, it is reported that the Imam faced the question of tens of thousands of men and women (especially in the Persian region) who had become Muslims but neither knew Arabic, nor any part of the Qur’an. What were they to do in their Prayers? So, he allowed it as a temporary measure, but withdrew when Arabic learning caught on (Au.).

141. According to Ibn `Abbas, Mujahid and others, the allusion by “the learned of the Children of Israel” was to scholars such as `Abdullah b. Salam and others (Ibn Jarir, Ibn Kathir).

Yusuf Ali offers the rejoinder that Mukhayriq was also a Jewish scholar and a man of property who left his wealth for Islam.

Asad adds: “.. for instance, ‘Abd Allah ibn Salam, Ka`b ibn Malik and other learned Jews of Medina in the lifetime of the Prophet. Ka`b al-Ahbar the Yemenite and a number of his compatriots during the reign of `Umar, and countless others throughout the world who embraced Islam in the course of centuries.”

A great enemy of Islam and the Prophet, Muir admits that the scholars of the Children of Israel knew that Muhammad could not have been but a Prophet. Majid comments and quotes him: “Some amongst the Jews not only encouraged the Prophet ‘in the idea that he might be’ but ‘even affirmed that he was that Prophet whom the Lord their God should raise up unto them of their brethren.’ (Muir, op. cit. p. 98).”

One might ask: Does the drawing of evidence from the Scriptures of old mean that they are authentic and trustworthy? Thanwi answers that the fact that mention of this Scripture and he who brought it remains in their Scriptures, despite their alterations, only strengthens the argument.

The statement here that the “learned of the Children of Israel know it” is a self-evident and unconditional one. The learned of the Children of Israel were mentioned in particular because it is they alone in those times who knew the holy writs. Their own common folk were as ignorant of their literature as the Arabs were of Judeo-Christian literature. With the dawn of the modern times, the holy literature that was so carefully concealed from the masses for centuries has come to be exposed through mass publication. Today, anyone can gain mastery over them and be referred to as the learned of the Scriptures of the Children of Israel. Any and any such person will testify that the Qur’an adds on to the good things stated in the holy writs, but is without any of the foul, and even filthy, material that adorn them (Au.).

142. That is, had this Qur’an, which is at the highest level of eloquence, been revealed to one of the non-Arabs, and so a self-evident miracle in that a non-Arab should be able to recite a highly rhetoric and eloquent Qur’an, even then the Makkans would not have believed in it. Such was the level of their intransigence (Thanwi, Shabbir).

Another possible meaning is that had the Qur’an been revealed in the tongue of one of the non-Arabs, the Makkans would have rejected it outright, no matter what qualities it bore. Another hidden implication is that a non-Arab would have only conveyed the voice, that is, the words and sentences as pronounced. But you, O Prophet, you are able to appreciate it fully, being an eloquent Arab yourself and at the same wave-length, so to say, at the heart-level, as your countrymen (Razi).

Who is an `ajamiyy anyway? Is it any non-Arab? The answer is, generally speaking yes. But strictly speaking it is for anyone who does not have proficiency in the Arabic language, even if he is an Arab (Ibn Jarir). Qurtubi states that an Arab who does not speak pure Arabic can be referred to as an `ajamiyy, while a non-Arab is always an `ajamiyy, even if he can speak pure Arabic. (In all cases, it is not a derogatory term, although many of the `ajam among the Arabs use it that way: Au.).

Another meaning of a`jamiyy is animal. Hence `Abdullah b. Muti` once pointed to his camel and said, “Had it come down upon this camel of mine, and, had it recited it upon the Quraysh, they would have still not believed in it because of their extreme aversion to Islam” (Ibn Jarir). According to other reports, it was `Abdullah ibn Mas`ud who said that pointing to his camel (Alusi).

143. What does the article “it” stand for? The answer is, it is for denial. In other words Allah means to say, “That is how We have made the denial (disbelief, or polytheism) enter into the hearts of the criminals.” That is how Hasan explained it (Ibn Jarir, Qurtubi). That is, when those people made a firm decision about never acknowledging the truth, then, in consequence, Allah drove it down their heart to reside their for good (Au.). In Asad’s words, “As regards God’s ‘causing’ this to happen, see Surah 2, note 7..” And which we reproduce herewith, “a reference to the natural law instituted by God, whereby a person who persistently adheres to false beliefs and refuses to listen to the voice of truth gradually loses the ability to perceive the truth, ‘so that finally, as it were, a seal is set upon his heart.’”

144. A few have understood the “maa” at the start of the verse as negative. But the majority understood it as interrogative.

145. That is, if Allah extended them with all the luxuries of life, but followed them up with a chastisement, will those luxuries be of any profit? Would they be able to prevent the chastisement from descending, or allowed respite to enjoy the bestowals? A hadith in Musnad Ahmed says,

يُؤْتَى بِأَنْعَمِ أَهْلِ الدُّنْيَا مِنْ أَهْلِ النَّارِ يَوْمَ الْقِيَامَةِ فَيُقَالُ : اغْمِسُوهُ فِي النَّارِ غَمْسَة فَيُغْمَسُ فِيهَا ، ثُمَّ يُقَالُ لَهُ يَا ابْنَ آدَمَ ، هَلْ رَأَيْتَ خَيْرًا قَطُّ ؟ هَلْ مَرَّ بِكَ نَعِيمٌ قَطُّ ؟ فَيَقُولُ : لا وَاللَّهِ يَا رَبِّ مَا رَأَيْتُ خَيْرًا قَطُّ ، وَلا قُرَّةَ عَيْنٍ قَطُّ وَيُؤْتَى بِأَشَدِّ الْمُؤْمِنِينَ ضُرًّا وَبَلاءً كَانَ فِي الدُّنْيَا فَيُقَالُ : اغْمِسُوهُ غَمْسَةً فِي الْجَنَّةِ , فَيُغْمَسُ فِيهَا غَمْسَةً ، فَيُقَالُ لَهُ يَا ابْنَ آدَمَ ، هَلْ رَأَيْتَ بُؤْسًا قَطُّ ؟ هَلْ مَرَّ بِكَ شِدَّةٌ قَطُّ ؟ فَيَقُولُ : لا وَاللَّهِ يَا رَبِّ ، مَا مَرَّ بِي بُؤُسٌ قَطُّ ، وَلا رَأَيْتُ شِدَّةً قَطُّ

“The most luxurious man of the world - destined to be in the Fire – will be brought on the Day of Judgment and said, ‘Dip him a single dip in the Fire.’ Then he will be asked, ‘Son of Adam. Have you ever experienced any good? Did any blessing pass by you?’ He will reply, ‘No, my Lord, I have never experienced any good, nor any cool of the eyes.’ And a believer who had left a most miserable life in the world will be brought and said, ‘Dip him into Paradise once.’ So he will be given a single dip into it and asked, ‘Son of Adam. Did you experience any hardship? Did any misery pass by you?’ He will reply, ‘No by my Lord. No misery ever pass by me, nor have I ever experienced any hardship’” (Ibn Kathir).

A version close to this is in Muslim also (Au.).

It is said that Maymun b. Mahran longed to see Hasan (al-Busri). He chanced upon him during a Tawaf. He requested him for admonition. Hasan recited these verses to him, “Do you see then? If We gave them enjoyment for years, then came to them that which they were promised; of what avail to them the enjoyment that they were given?” Maymun told him, “You couldn’t have advised me in better words (Zamakhshari). It is reported that every morning `Umar b. `Abdul `Aziz would hold his beard and recite these lines.

146. Unable to explain the phenomenon of revelation, the Makkans said that probably a Jinn whispered these magical words into the Prophet’s ear. Early in his mission when revelation was delayed, a woman said to the Prophet, “Perhaps, your Devil has abandoned you” (Thanwi, Shabbir and others).

In Asad’s words, “During the early years of his prophetic mission, some of Muhammad’s Meccan opponents tried to explain the rhetorical beauty and persuasiveness of the Qur’an by insinuating that he was a soothsayer (kahin) in communion with all manner of dark forces and evil spirits (shayateen).”

Some scholars have assumed Hasan as erring when he said that the text must be read as Shayatoon, rather than Shayateen, since there is no causative agent to change Shayatoon to Shayateen. Shayateen, the critics have pointed out, is the plural of Shaytan just as Basateen is the plural of Bustan. But Qurtubi reports Yunus b. Habeeb hearing from a Bedouin: دَخَلْنَا بساتينَ منْ وَرَائِهَا بساتون Zamakhshari, Qurtubi and Alusi present one or two other reasons to demonstrate why reading the text Shayateen as Shayatoon could be justified.

147. “How is it possible that devils should have anything to do with a Book so lofty in its conception, so perfect in its execution, and so excellent in its teaching?” (Majid)

Mawdudi expounds: “Did they (the Quraysh) ever hear that a Satan summoned people to God through a soothsayer? Or asked people not to worship idols? Or warned them about retribution in the Hereafter? Or asked them to stop being unjust and to mend their immoral behavior? Did any Satan ever call people to righteous deeds, to truthful and honest ways of living, to a fair and appropriate behavior with God’s creations? Clearly, all this goes against the very grain of every Satan’s nature. A Satan’s nature is to divide people against one another and to call them to evil deeds. Furthermore, people tend to go to those soothsayers whom they believe to have connections with Satans and not to learn about God and piety.”

148. Thus Allah gave three reasons why the Devils could not have brought down the Qur’an: They are unfit and inappropriate for the task for, they are of corrupt nature, misguided, and misguiding. In contrast, the Qur’an is noble, and guides to the noble prohibiting the wrong and enjoining the right. They are dark matter while the Qur’an is Light. The two then stand in contrast. Secondly, they are not capacitated to bear such a burden. It had to be a powerful personality, like that of Jibril, to carry it down. Finally, they were prohibited from listening to any part of it, in fact, from picking one of its words. Such measures were taken to safeguard the Qur’an to such perfect degree as to allow for no doubt about its purity to surface up. Allah reported to us the situation of the Shayatin just before the Qur’anic revelations were to begin in words (72: 8-10), {وَأَنَّا لَمَسْنَا السَّمَاءَ فَوَجَدْنَاهَا مُلِئَتْ حَرَسًا شَدِيدًا وَشُهُبًا (8) وَأَنَّا كُنَّا نَقْعُدُ مِنْهَا مَقَاعِدَ لِلسَّمْعِ فَمَنْ يَسْتَمِعِ الْآَنَ يَجِدْ لَهُ شِهَابًا رَصَدًا (9) وَأَنَّا لَا نَدْرِي أَشَرٌّ أُرِيدَ بِمَنْ فِي الْأَرْضِ أَمْ أَرَادَ بِهِمْ رَبُّهُمْ رَشَدًا } [الجن: 8 - 10] “And we touched on the heaven but found it filled with powerful guards and burning flames. And, we used to sit there in positions to (steal) a hearing but whoever listens now will find a burning flame lying in wait for him. And we do not know whether evil is intended for those on the earth or whether their Lord intends for them a right course” (Ibn Kathir, reworded).

Alusi however has his own arguments to demonstrate that when the Qur’an said, “Indeed, they are banished from (its) hearing,” it meant that the Devils are barred from evesdropping on what the angels talk between themselves. Following this interpretation, a reworded translation would be, “Indeed, they are banished from hearing.”

149. Al-`Asheerah (clan) falls last in the genealogical group-listing of the past Arab times, as understood by some scholars. The listing has six groups, each headed by a renounced figure, a male descendant of the group above, and a progenitor of the group below: Al-Sha`b (e.g., `Adnan, Qahtan, etc.), al-Qabeelah (e.g., Rabi`ah, Mudar, etc.), al-`Imarah (e.g., Quraysh, Kinanah, etc.), al-Batn (`Abd Munaf, `Abd Makhzun, etc.), al-Fakhz (Banu Hashim, Banu Umayyah, etc.), and al-Faseelah or al-`Asheerah (Banu `Abbas, Banu `Abd al-Muttalib, etc.). Below this is no grouping and no one is left except a man and his progeny (Alusi).

The fact is not lost upon the non-Muslims that the Prophet was able to convert some of his nearest men and women to the faith he had brought while we know that the closest are the last to be impressed by any extraordinary person of theirs. Majid quotes, “What is very striking in the religious career of Muhammad, at the beginning of his activity, is that the first converts were among the members of his own family and relatives. I believe that he is the only founder of religion who had the privilege of gaining to his cause those nearest to him either through blood or through close connection. (Edouard Monter, quoted in Zaki Ali’s Islam in the World, p.5). ‘The missionary spirit of Islam is no after-thought in its history; it interpenentrates the religion from its beginning,’ says another Christian scholar. ‘As soon as the Prophet was convinced of his divine mission, his earliest efforts were directed towards persuading his own family of the truth of the new doctrine .. The first convert was his faithful wife Khadijah… Among the earliest believers were his adopted children Zayd and `Ali, and his bosom friend Abu Bakr.’ (Arnold, Preaching of Islam, pp. 11-12).”

Hadith literature has several reports that tell us about how the Prophet reacted when he received these verses. One transmitted to us by Ibn `Abbas says that he climbed Mount Safa and called out, « يَا بَنِى فِهْرٍ ، يَا بَنِى عَدِىٍّ » . لِبُطُونِ قُرَيْشٍ حَتَّى اجْتَمَعُوا ، فَجَعَلَ الرَّجُلُ إِذَا لَمْ يَسْتَطِعْ أَنْ يَخْرُجَ أَرْسَلَ رَسُولاً لِيَنْظُرَ مَا هُوَ ، فَجَاءَ أَبُو لَهَبٍ وَقُرَيْشٌ فَقَالَ « أَرَأَيْتَكُمْ لَوْ أَخْبَرْتُكُمْ أَنَّ خَيْلاً بِالْوَادِى تُرِيدُ أَنْ تُغِيرَ عَلَيْكُمْ ، أَكُنْتُمْ مُصَدِّقِىَّ » . قَالُوا نَعَمْ ، مَا جَرَّبْنَا عَلَيْكَ إِلاَّ صِدْقًا . قَالَ « فَإِنِّى نَذِيرٌ لَكُمْ بَيْنَ يَدَىْ عَذَابٍ شَدِيدٍ » . فَقَالَ أَبُو لَهَبٍ تَبًّا لَكَ سَائِرَ الْيَوْمِ ، أَلِهَذَا جَمَعْتَنَا فَنَزَلَتْ ( تَبَّتْ يَدَا أَبِى لَهَبٍ وَتَبَّ “O the sons of Fihr, the sons of `Adiyy, calling out to the Quraysh” So the people gathered. Either a man came by himself or sent someone across to find out what the matter was. Some of the Quraysh, among them Abu Lahab came. The Prophet addressed them in words, “What will you say if I said that there is a cavalry at the foot of this mountain ready to launch an attack on you? Will you believe me?” They said, “Yes. We have not experienced a lie from you.” He said, “(Let me tell you that) I am a warner unto you in the face of a severe chastisement.” At that Abu Lahab said, “Perish be you the day long. Did you gather us just for this?” So Allah revealed, “Perished be the hands of Abu Lahab, and perish be he” (Ibn Jarir).

The report is in in Bukhari, Muslim and Ahmad (Ibn Kathir).

Another narrative comes down through Abu Hurayrah. It says that when this verse “And warn your nearest kinsmen” was revealed, the Prophet invited the Quraysh, all of them, generally and specifically (to his house). He said, يَا بَنِى كَعْبِ بْنِ لُؤَىٍّ أَنْقِذُوا أَنْفُسَكُمْ مِنَ النَّارِ يَا بَنِى مُرَّةَ بْنِ كَعْبٍ أَنْقِذُوا أَنْفُسَكُمْ مِنَ النَّارِ يَا بَنِى عَبْدِ شَمْسٍ أَنْقِذُوا أَنْفُسَكُمْ مِنَ النَّارِ يَا بَنِى عَبْدِ مَنَافٍ أَنْقِذُوا أَنْفُسَكُمْ مِنَ النَّارِ يَا بَنِى هَاشِمٍ أَنْقِذُوا أَنْفُسَكُمْ مِنَ النَّارِ يَا بَنِى عَبْدِ الْمُطَّلِبِ أَنْقِذُوا أَنْفُسَكُمْ مِنَ النَّارِ يَا فَاطِمَةُ أَنْقِذِى نَفْسَكِ مِنَ النَّارِ فَإِنِّى لاَ أَمْلِكُ لَكُمْ مِنَ اللَّهِ شَيْئًا غَيْرَ أَنَّ لَكُمْ رَحِمًا سَأَبُلُّهَا بِبَلاَلِهَا “O the sons of Ka`b b. Lu’ayy, save yourselves from the Fire. O the sons of Murra b. Ka`b, save yourselves from the Fire. O sons of `Abd Munaf, save yourselves from the Fire. O the sons of Hashim, save yourselves from the Fire. O sons of `Abd al-Muttalib, save yourselves from the Fire. O Fatimah, the daughter of Muhammad, save yourself from the Fire. By Allah, I cannot avail you at all against Allah except that you have kindred rights which I shall try to deliver you in full” (Ibn Jarir, Razi).

Muslim has preserved this hadith (Qurtubi). It is also in Tirmidhi and Ahmad (Ibn Kathir, Shawkani).

Ibn Jarir has another long report narrated by `Ali that speaks of how the Prophet got prepared dinner for his kindred, (some thirty to forty of them) when a small amount of food sufficed them all, although, each of them a devourer of great amounts. But Abu Lahab cut short the Prophet’s effort to address them at the end of the dinner, saying, “The man has worked magic on you” – referring to a small amount of food proving sufficient for so many. So, he invited them a second time and then a third time when he succeeded in addressing them. He told them, “O sons of `Abd al-Muttalib, I do not know of any young man among the Arabs who brought them better than what he brought them. I have brought you the best of things of this and the next world. And I have been commanded to invite you to it. So, who will support me in this on promise that he will be my brother ..” No one responded except `Ali.

Ibn Kathir however points out that the chain of narration has one name `Abd al-Ghaffar, about whom most scholars have distrusted while `Ali b. al-Madini accused him of lies. However, the report seems to echo in others of similar nature, although not as long. One is in Ahmad, transmitted by `Ali himself that “when the above verse was revealed, the Prophet got his clansmen gathered together in his own house over dinner. After they were well fed and drunk – but the food and drink as if they had not even been touched – he addressed them in words, ‘O children of `Abd al-Muttalib. I have been sent to you in particular and the people in general. You have heard of this verse. So, who will pledge his hand that he will be my companion in Paradise?’ No one stood up in response. So I stood up, although the youngest among them. He told me, ‘Sit down.’ He appealed three times and every time it was I alone who responded. He would say, ‘Sit down.’ Until, at the third time he struck his hand on mine.” (That is, took the pledge) – Ibn Kathir.

It is a fair guess to say that the Prophet invited several of them at several times to warn them over the dinner.

Way into the practical world, Ibn Kathir warns how sometimes a man’s kindred can be the last one’s to accept his message. `Abd al-Wahid Dimashqi reported, “Once I saw Abu Darda’ delivering lessons to the people and offering the questioners his judicial opinions. While that was going on, some members of his household (perhaps his others) were busy chatting among themselves in another corner of the mosque. I said, ‘What’s the matter that the people are eager to receive knowledge from you, but your own kith and kin are right here, engaged in pleasantries?' He replied, “That is because I have heard the Prophet say, ‘The most ascetic with reference to this world are the Prophets, and the most difficult on them are their kindred.’”

150. That is, treat them mildly (Ibn Jarir). To connect it with the previous verses: 'Warn thy kin; which would require some amount of plain speaking, or, as they would term, some harsh words, but once they have submitted to Allah, then, act kindly towards them.'

Also see note 74 under Surah al-Hijr of this work (Au.).

151. That is, those of your kindred who refuse to obey you (Ibn Jarir).

152. What is tawakkul? Zamakhshari tries one-liners: It is said that tawakkul is “a man’s entrusting of an affair unto someone who has power over that affair and is able to harm or benefit.” [That is, he knows that the man he is trusting has the ability to harm or benefit him, yet, he trusts Allah more, and entrusts an affair to him, fearless of his ability to do harm: Au.]. Another definition is, “Mutawakkil is someone who when surprised by an affair, does not try to defend himself by means of that which is forbidden by Allah.” In other words, if a man is visited by a misfortune, and he asks someone to help him out, then he did not cross the boundaries of tawakkul, for he did not employ sinful ways to overcome it.

153. That is, place your trust in One who is Mighty in dealing with His enemies, and Merciful towards those who turn to Him and do not disobey Him (Ibn Jarir).

154. While Ibn `Abbas and Dahhak said the meaning is, “He sees you when you arise,” `Ikrimah and Qatadah said, “He sees you when you stand in Prayers.” Hasan (al-Busri) however thought it means, “He sees you when you are alone in Prayers, as He sees you when you are in a group.” This was also the opinion of `Ikrimah, `Ata al-Khurasani and Hasan al-Busri (Ibn Kathir, Shawkani).

155. The meaning forwarded by Ibn `Abbas and `Ikrimah is that He sees your movements of standing, bowing down and prostrations in Prayers performed in the congregation, but Mujahid said that the implication is that the Prophet saw those who Prayed behind him, as he saw anyone in front of him. (This does not sound like a strong opinion: Qurtubi). A third meaning offered by Ibn `Abbas is that Allah sees the Prophet when he moves about among those devoted to His worship (Ibn Jarir, Zamakhshari, Razi).

Mujahid’s interpretation is in the Sahihayn (though not in explanation of this verse: Au.). They report severally that the Prophet said, أقِيمُوا صفوفكم ؛ فَإِنِّي أَرَاكُم من وَرَاء ظَهْري “Straighten up your rows for I can see you from behind my back” (Ibn Kathir).

A kind of esoteric interpretation comes from an unexpected quarter. Qurtubi and Ibn Kathir (the latter from Bazzar and Ibn Abi Hatim) report that Ibn `Abbas said in explanation of the words, “And your movements amongst those who prostrate themselves” that the allusion is to his (the Prophet’s) movements from the back of one Prophet to the back of another Prophet until He (Allah) brought him out as a Prophet. This report is also in Tabarani and Abu Nu`aym’s Dala’il (Shawkani). In other words, the term “sajideen” has been understood to be alluding to “Prophets.”

Alusi adds that although some have used this verse to prove that the Prophet’s parents were believers, as is the position of most of the Ahl al-Sunnah, and although he fears kufr on the part of him who spoke of them disparagingly, yet, he does not think this verse can be used in evidence.

Shabbir quotes Abu Hayyan from his Tafsir, that the interpretation of Ibn `Abbas about the belief of the Prophet’s parents is a fabrication of the Shi`ah. Yet he also reports the opinion of Ibn Hajr as in his Zawaajir that, “Allah honored our Prophet by raising his parents who declared their faith in him.” He quotes Ibn `Abideen explaining how this can be reconciled with the reports that speak of his father being in the Fire, or Allah’s refusal to supplicate for his mother. See Fath al-Mulhim, v.2, p. 535-6).

Haythami says in Majma` that the attribution to Ibn `Abbas is trustworthy since all the narrators are those of the Sihah works, except for one who was trustworthy too (Au.).

Although Zamakhshari does not state directly, but seems to imply that the allusion is to the Prophet’s eagerness to know how his followers were conducting themselves at the best time of devotion viz., the hours before dawn. It is reported that when Prayer in the depth of the night (tahajjud) was declared non-obligatory, he went around the houses in the following nights to check how they were conducting themselves. To his gladness, he found the houses buzzing like bee-hives, with supplications, prayers and recitation of the Qur’an.

156. The word Ifk of the text is used for a dirty lie.

157. The words yulqun as-sam`a have also been interpreted to mean, “they pass on the hearing” (Zamakhshari). The choice of words seems to lend both the meanings at a time. Hence, Mujahid has explained (as in Ibn Jarir) that the Devils drop what they pick up from the heaven into the ears of every sinful dirty liar. Ibn Kathir has similar explanation.

158. `A’isha is reported to have said that the Devils add up to what they steal of the words, a hundred lies and pass on to every sinful liar (Ibn Jarir).

`A’isha is also reported in Bukhari as transmitting, سَأَلَ أُنَاسٌ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ الْكُهَّانِ فَقَالَ إِنَّهُمْ لَيْسُوا بِشَيْءٍ فَقَالُوا يَا رَسُولَ اللَّهِ فَإِنَّهُمْ يُحَدِّثُونَ بِالشَّيْءِ يَكُونُ حَقًّا قَالَ فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ تِلْكَ الْكَلِمَةُ مِنْ الْحَقِّ يَخْطَفُهَا الْجِنِّيُّ فَيُقَرْقِرُهَا فِي أُذُنِ وَلِيِّهِ كَقَرْقَرَةِ الدَّجَاجَةِ فَيَخْلِطُونَ فِيهِ أَكْثَرَ مِنْ مِائَةِ كَذْبَةٍ “The Prophet was asked about the fortune-tellers. He said, ‘They are worthless.’ They said, ‘Messenger of Allah, sometimes they say things that come out true.’ He replied, ‘That is the true word that a Jinni picks up which he then mutters, like the muttering of a hen, into the ears of his friends. They then add up to it more than a hundred lies.’”

Bukhari also preserved a narrative of Abu Hurayrah which reports the Prophet as having said, إِذَا قَضَى اللَّهُ الْأَمْرَ فِي السَّمَاءِ ضَرَبَتْ الْمَلَائِكَةُ بِأَجْنِحَتِهَا خُضْعَانًا لِقَوْلِهِ كَأَنَّهُ سِلْسِلَةٌ عَلَى صَفْوَانٍ فَإِذَا {فُزِّعَ عَنْ قُلُوبِهِمْ قَالُوا مَاذَا قَالَ رَبُّكُمْ قَالُوا} لِلَّذِي قَالَ {الْحَقَّ وَهُوَ الْعَلِيُّ الْكَبِيرُ} فَيَسْمَعُهَا مُسْتَرِقُ السَّمْعِ وَمُسْتَرِقُ السَّمْعِ هَكَذَا بَعْضُهُ فَوْقَ بَعْضٍ وَوَصَفَ سُفْيَانُ بِكَفِّهِ فَحَرَفَهَا وَبَدَّدَ بَيْنَ أَصَابِعِهِ فَيَسْمَعُ الْكَلِمَةَ فَيُلْقِيهَا إِلَى مَنْ تَحْتَهُ ثُمَّ يُلْقِيهَا الْآخَرُ إِلَى مَنْ تَحْتَهُ حَتَّى يُلْقِيَهَا عَلَى لِسَانِ السَّاحِرِ أَوْ الْكَاهِنِ فَرُبَّمَا أَدْرَكَ الشِّهَابُ قَبْلَ أَنْ يُلْقِيَهَا وَرُبَّمَا أَلْقَاهَا قَبْلَ أَنْ يُدْرِكَهُ فَيَكْذِبُ مَعَهَا مِائَةَ كَذْبَةٍ فَيُقَالُ أَلَيْسَ قَدْ قَالَ لَنَا يَوْمَ كَذَا وَكَذَا كَذَا وَكَذَا فَيُصَدَّقُ بِتِلْكَ الْكَلِمَةِ الَّتِي سَمِعَ مِنْ السَّمَاءِ “When Allah decrees a thing in the heaven the angels beat their wings, like chains on rocks, in fear and humility to His command. When fear recedes from their hearts they ask, ‘What did your Lord say?’ They say, ‘The Truth. He is the Lofty, the Great.’ That is heard by those who try to steal a hearing: this way, one upon another – [Sufyan demonstrated with his hands by spreading the fingers of his hand and placing the other hand on them]. So he hears the word and passes it on to the one below him. The other passes it on to the one below him, until they put into the ears of a magician or soothsayer. Sometimes a flame strikes him before he can pass it on. At other times he is struck after he has passed it on. Then he (the magician or soothsayer) adulterates it with a hundred lies. Then it is said (when he predicts, and it comes out true), ‘Did he not say to us on such and such a day.’ He is testified became of the true word heard from the heaven.”

Muslim also has a similar report. `A’isha also reports in Bukhari from the Prophet, الملائكة تُحدِّثُ في العَنانِ - والعَنَانُ : الغَمامُ - بالأمر يكون في السماء ، فتسمعُ الشياطينُ الكلمةَ ، فَتَقرُّها في أُذنِ الكاهن كما تَقُرُّ القَارُورَةُ ، فيزيدوُن معها مائة كذبة “The angles discuss between themselves in the clouds earthly affairs. The Shayateen pick up a word and pore it in the ears of a soothsayer – like (water poured into) a bottle. In turn they add a hundred lies to it” (Ibn Kathir).

Alusi conjectures that it cannot be a matter of surprise that just as the Devils pick up a word, the soul of one of the righteous should occasionally picks up a true word (from the first firmament). His opinion is strengthened by his personal experience. When he was five, he was told to do some revision of his text-book. He told his mother he was not going to do any such thing because the Minister was to be killed tomorrow. No one of course took it serious – not even himself. But next morning the Minister was killed by his own retinue.

Also see Surah al-Hijr, note 18 of this work for connected details (Au.)

159. This was in refutation of the allegation by the Quraysh that since there was rhyme and rhythm in many parts of the Qur’an, it was a poetic composition, and that the Prophet was a poet. But others have said that what they implied was that the Prophet had come up with some quite imaginative talk, in the manner of the poets (Alusi).

To condemn the poets in such summary terms was only possible because it was Allah who revealed these verses. They held such power and influence in the pre-Islamic world, that to attack them was attacking scientists or journalists of today. Who could have after the European Renaissance condemned Homer and Virgil, Sophocles and Aeschylus, Dante and Milton, Keats and Shelley? Anyone who did that would be dismissed outright as a lunatic. But poets in Arabia enjoyed greater influence, and Revelation offers us its own tests. Majid offers us some quotes: “’The poets, when under inspiration, were believed to be under the power of Jinn. This gave them great distinctions. They were, before Islam, often the leaders and representatives of those tribes. Honour was accorded them not from appreciation of intellectual endowment or of artistic genius but because of their uncanny connection with the supernatural.’ (ERE. X. p. 135) The poets, in Arabia, ‘were the men of knowledge for their people. Their incantations held good as oracles, first of all for their several tribes, but no doubt extending their influence often beyond their own particular septs.’ (De Boer, History of Philosophy in Islam, p.2). ‘As his office developed the poet acquired a variety of functions. In battle his tongue was as effective as his people’s bravery. In peace he might prove a menace to public order by his fiery harangue. His poems might arouse a tribe to action in the same manner as tirades of a demagogue in a modern political campaign. As the press agent, the journalist, of his day his favour was sought by princely gifts, as the records of the courts of al-Hira and al-Ghassan show. He was at the time the moulder and the agent of public opinion. Qat` Al-lisan (cutting off the tongue) was the classical formula used for subsidizing the poet and thus avoiding his satires.’ (Hitti, op. cit., pp. 94-95).”

160. That is, Ibn `Abbas explained, they indulge in every foolish talk. Mujahid said that the meaning is: they employ every art to bewitch others (Ibn Jarir). Ibn `Abbas said the same thing, who is also reported to have understood the verse to mean, “They engage in every kind of verbal art” (Ibn Kathir).

Asad adds: “The idiomatic phrase hama fi widyan (lit. he wandered [or roamed] through valleys) is used, as most of the commentators point out, to describe a confused or aimless – and often self-contradictory – play with words and thoughts. In this context it is meant to stress the difference between the precision of the Qur’an, which is free from all inner contradictions … and the vagueness often inherent in poetry.”

Majid further elaborates, “I.e., always indulging in fancies and phantasms divorced from real life. The Arab poets very often painted a vicious thing so vividly and alluringly as to excite passions and to darken the intellect. Poetry unless kept under control by reason or Revelation, is apt to lead to mental unbalance and hysteria, and is the fountain-head of false values.”

Had Majid not named Arab poets, we would have thought he was taking about modern-day pop-music and the poetry that goes with it. These produce greater devastating effects on modern man (Au.).

Mawdudi writes: “Arabic poetry at the time of the Prophet (peace be upon him) gave vent to lasciviousness and eroticism, wine-bibbing, tribal prejudice, pride and vanity, vituperation and eroticism, bragging and eulogy, sycophancy and obscenity, and polytheistic superstition.”

It was such poetry that the Prophet censured (Au.).

Ibn `Umar is preserved in Bukhari as reporting that the Prophet and a few Companions passed by a poet reciting poetry. The Prophet said, خذوا الشيطان - أو أمسكوا الشطان - لأَنْ يَمْتَلِئَ جَوْفُ الرَّجُلِ قَيْحًا يَرِيهِ خَيْرٌ مِنْ أَنْ يَمْتَلِئَ شِعْرًا “Seize your Devil, or, hold your Devil. It is better for a man to fill the inside of his body with puss than to fill it with poetry" (Ibn Kathir).

The second part of the report is found in all the Sihah works as noted in Fayd al-Qadir. But obviously, it applied to the man perhaps because he did not qualify the next verse (Au.)

Shawkani presents a report from Qurtubi which reports the Prophet as having said, الشِّعْرُ بِمَنْزِلَةِ الْكَلامِ، فَحَسَنُهُ كَحَسَنِ الْكَلامِ، وقَبِيحُهُ كَقَبيحِ الْكَلامِ “Good poetry is like good prose and bad poetry is like bad prose.”

(The above report has been treated as Sahih by Albani: S. Ibrahim).

Muslim has another report. `Amr bin Shareed reports his father:

رَدِفْتُ رَسُولَ اللَّهِ -صلى الله عليه وسلم- يَوْمًا فَقَالَ « هَلْ مَعَكَ مِنْ شِعْرِ أُمَيَّةَ بْنِ أَبِى الصَّلْتِ شَيْئًا ». قُلْتُ نَعَمْ قَالَ « هِيهِ ». فَأَنْشَدْتُهُ بَيْتًا فَقَالَ « هِيهِ ». ثُمَّ أَنْشَدْتُهُ بَيْتًا فَقَالَ « هِيهِ ». حَتَّى أَنْشَدْتُهُ مِائَةَ بَيْتٍ.

“Once I shared a camel’s back with the Prophet. He asked, ‘Do you know any poetical works of Umayyah b. Salt?’ I said, ‘Yes.’ He said, ‘Let’s have it.’ So I recited a verse. He said, ‘More.’ So I recited another. He said, ‘More,’ until I recited a hundred verses.

Qurtubi thinks it was Shareed himself and not his father who shared the camel’s back with the Prophet; and that the Prophet listened to that length because Umayyah’s poetry was filled with wisdom.

161. Abu Zayd has said that the allusion was to the unbelieving poets (Ibn Jarir).

Mawdudi wrote: “This is another common trait of the poets … They might be eloquent about generosity but be utterly stingy themselves. They might lavish their rhetoric on courage but be cowardly themselves. They might extol dignified indifference to the rich, give expression to contentment with one’s portion in life and to feelings of self-respect and honour, but themselves be steeped in greed and avarice. They might also be critical of others though their own lives be a catalogue of serious misdeeds.”

162. It is reported that when the verse condemning the poets was revealed, Hassan b. Thabit, `Abdullah b. Rawaha and Ka`b b. Malik went to the Prophet weeping. They said, “Allah had known when He revealed this verse that we are poets.” The Prophet replied with the verse that follows: “Except those who believed and worked righteous works, remembered Allah much, and defended themselves after they were wronged.” Ibn `Abbas, Qatadah, `Ikrimah and many others believed that this verse “Except those who believed ..” offers an exception to the general indictment expressed in the earlier verse, “As for the poets, it is the deviated ones who follow them” (Ibn Jarir).

163. That is, Ibn `Abbas and Ibn Zayd said, remembered Allah much in their poetry (Ibn Jarir).

164. Whom did they defend? Ibn `Abbas, Mujahid, Qatadah and others have said that the allusion is to the defense of Islam against the poets.

Zamakhshari, Qurtubi, Ibn Kathir and others quote from the Sahihayn and other works: The Prophet said to Hassan b. Thabit, اهْجُهُمْ فَإِنَّ جِبْرِيلَ مَعَكَ “Satirize them, Jibril is with you.” (In fact, he had got erected a platform for Hassan in his mosque, as reported by Ibn Hisham: Alusi).

On the authority of Ka`b, as in Musnad of Ahmad, when Allah had revealed what He revealed in connection with the poets, the Prophet said, إِنَّ الْمُؤْمِنَ يُجَاهِدُ بِسَيْفِهِ وَلِسَانِهِ وَالَّذِى نَفْسِى بِيَدِهِ لَكَأَنَّمَا تَرْمُونَهُمْ بِهِ نَضْحَ النَّبْلِ “A believer fights with his sword and with his tongue. And, by Him in whose Hands is my soul, as if what you shoot at them (of poetry) are showers of arrows” (Ibn Kathir).

Haythami treated this report of Ahmad as Sahih (S. Ibrahim in Shawkani).

Thus, writes Qurtubi, there is good poetry and there is bad poetry. It is bad poetry that is the object of criticism here. The Prophet never discouraged good poetry. How could he when he would hear it recited to him, and men like Abu Bakr said their own poetry? The reports that speak of it in disparaging terms are aimed at bad poets, like the Bedouin whom he called ‘the Devil’, who was probably singing some uncouth words. Throughout history scholars have never criticized poetry per se. Far above that, most of the renowned figures among the Companions either said poetry, quoted it, or heard and appreciated it. The Prophet is reported by Abu Hurayrah as saying on the pulpit of the mosque, “The most truthful of words – or he said poetry – that an Arab said was that of Labeed who said, أََلآ كلُّ شئٍ ما خلا اللهُ باطلُ “Lo! Everything, save Allah, is false.”

Muslim added to the above version the following words of the Prophet, وَكَادَ أُمَيَّةُ بْنُ أَبِي الصَّلْتِ أَنْ يُسْلِمَ “Umayyah b. Abi Salt was very near to becoming a Muslim.”

It is reported of Ibn Sirin sang out some poetry. Somebody from among the people around him protested, “Does a man like you recite poetry?” Ibn Sirin told him, “You silly man. Is poetry any different from prose? Both have the good and bad of them.”

As example we could cite the words of `Abbas who said in praise of our Prophet, مِن قَبْلِها طِبْتَ في الظِّلالِ وفِي مُسْتَوْدَعٍ حيثُ يُخْصَفُ الوَرَقُ ثُمَّ هَبَطْتَ البِلادَ لا بَشَرٌ أَنتَ ولا مُضْغَةٌ ولا عَلَقُ بل نُطْفَةٌ تَرْكَبُ السَّفِينَ وقَدْ أَلْجَمَ نَسْراً وأَهْلَهُ الغَرَقُ تُنْقَلُ مِن صالِبٍ إِلى رَحِمٍ إِذا مَضى عالَمٌ بدَا طَبَقُ Earlier you had stayed pure in darknesses and in the

Storehouses where the leaves were patched on

Then you came down to the earth, not a man

Nor a chewed flesh nor leech-like

But rather a drop that rode the boat as

Nasr was tamed while its people drowned

Transported from the back into the womb

When the heavens began to be laid up in layers.

The Prophet said, “May Allah break not your teeth;” which is another way of saying, “May you never get too old.”

To give another example, إنِّي رضيتُ عليا لَلْهُدي عَلَماً كما رضيتُ عَتيقاً صاحبَ الغارِ وقد رضيتُ أبا حفصٍ وشيعَتَه وما رضيتُ بقتْلِ الشيخِ في الدارِ كلُّ الصحابةِ عندي قُدْوةٌ عَلَمُ فهل عليَّ بهذا القولِ من عارِ إن كنتَ تعلم إني لا أُحِبُّهم إلا من أجلك فاعْتِقْني من النارِ I am satisfied with `Ali, a symbol of true guidance

As I was satisfied with `Ateeq, the Companion of the cave

And I was satisfied with Abu Hafs and his people

Nor I was ever happy with the murder of the Old man in his house

Everyone of the Companions are to me models, symbols

Is there then upon me for this statement any blame?

If you know that I do not love them

But for You, then free me from the Fire.

Another example is in the famous lines of Ka`b b. Zuhayr (that he recited before the Prophet). They are loaded with allegories of all sorts. They also demonstrate that a poet can in rhapsodies break rules and cross some boundaries: بانتْ سعادُ فقلبي اليومَ متبولُ متيَّمٌ إثرها لم يُفدَ مكبولُ وما سعادُ غداةَ البينِ إذ رحلوا إلاّ أغنَّ غضيضُ الطَّرفِ مكحولُ تجلو عوارضَ ذي ظلمٍ إذا ابتسمتْ كأنَّهُ منهلٌ بالرَّاحِ معلولُ Su`ad has departed and my heart is love-sick

In thrall to her, unrequited, bound with chains

And what Su`ad when she came forth on the morning of departure

Was, but as a gazelle with bright black downcast eyes

When she smiles, she lays bare a shining row of side-teeth

That seem to have been bathed in fragrant wine.

Musa b. ‘Uqbah has stated in his Maghazi that Ka`b b. Zuhayr recited the poem praising the Prophet inside the mosque. When he reached the lines: إنَّ الرسولَ لسيفٌ يُستضاءُ بهِ مهنَّدٌ من سيوفِ الله مسلولُ في عصبةٍ من قريشٍ قال قائلهمْ ببطنِ مكَّةَ لما أسلموا زولوا Truly the Messenger is a light whence illumination is sought

A drawn Indian sword, one of the swords of Allah.

Amongst a band of Quraysh, whose spokesman said,

When he professed Islam in the valley of Makkah, ‘Depart ye.’

The Prophet signaled to the people outside that they could enter to hear him.

Commenting on the above, Sa’aati wrote: “Abu Bakr b. al-Anbari has said that when Ka`b b. Zuhayr reached the words:

Truly the Messenger is a light whence illumination is sought

A drawn Indian sword, one of the swords of Allah

.. the Prophet cast his cloak on him.” (Hence the title of the poem Qasidah Burdah. (Seerah by Dr. Mahdi Rizqallah, p. 604; and the translation of Ka`b’s poetry is by A. Guillaume, The Life of Muhammad, with minor variations: Au.)].

Hassan b. Tbabit said at the death of the Prophet, فَبَكّي رَسولَ الله يا عَينُ عَبْرَة ً ولا أعرفنكِ الدهرَ دمعكِ يجمدُ ومالكِ لا تبكينَ ذا النعمة ِ التي على الناسِ منها سابغٌ يتغمدُ فَجُودي عَلَيْهِ بالدّموعِ وأعْوِلي لفقدِ الذي لا مثلهُ الدهرِيوجدُ

وَمَا فَقَدَ الماضُونَ مِثْلَ مُحَمّدٍ، ولا مثلهُ، حتى القيامة ِ، يفقدُ So cry O eyes for the Messenger of Allah copiously,

May I never discover you with your tears dried!

Why should you not weep the kindly one?

Whose bounteous robe covered all men?

Be generous with your tears and cries

At the loss of one whose equal will never be found.

Those gone by never lost one like Muhammad

And one like him will not be mourned till the day of Judgment.

[Source: Seerah by Dr. Mahdi Rizqallah, p. 695: Au.].

It is also reported, Qurtubi continues, that once `Umar was going on his rounds at night when he found a lit hut. A woman was spinning wool inside and singing: على محمد صلاة الأبرا صلى عليه الطيبون الأخيار قد كنت قواما بكاء بالأسحار يا ليت شعري والمنايا أطوار هل يجمعني وحبيبي الدار Upon Muhammad prayers of peace from the righteous

The best of the purified send peace to him

You stood in Prayers and cried close to dawn

How I wish, while destiny has its own ways

Whether it will assemble me and my beloved in the House?

`Umar sat down there weeping.

Shawkani mentions the following: Ibn Sa`d has preserved a report which says that when Abu Sufyan lampooned the Prophet, Ibn Rawaha stood up and sought the Prophet’s permission to retaliate. He allowed him and he said a few lines. One of them said: ثَبَّتَ اللهُ ما أَعطاك مِن حُسْنٍ تَثْبيتَ موسى ونَصْرا مِثْلَ ما نُصِِرا May Allah confirm the bestowed the beauty on you

Like the confirmation of Musa and the helper in the manner the two were helped.

Then Ka`b. (b. Malik) stood up and sought to respond in a similar fashion. The Prophet allowed him. He said, هَمَّت سَخينَةُ أن تُغالِبَ ربَّها ولَيُغْلَبَنَّ مُغالِبُ الغَلاِّبُ The Quraysh has tried to overpower its Lord

But the All-overpowering will overpower all.

Then Hassan b. Thabit sought to respond to Abu Sufyan’s satire, promising that he will do it with skill. The Prophet told him to first consult Abu Bakr, who held mastery in genealogy, so that Hassan did not end up lampooning those he did not intend. He promised him that Jibril was with him.

It is also reported that once Hassan was reciting poetry in the mosque when `Umar passed by. `Umar looked at him angrily. Hassan said, “I used to recite poetry here in the presence of someone better than you.” Then he turned to Abu Hurayrah and asked, “I adjure you by Allah, did you hear the Messenger of Allah say, ‘Respond on my behalf. O Allah, help him with Ruh al-Quds?” Abu Hurayrah replied, “Yes.”

And Ibn Abi Shaybah preserved on the authority of Ibn Mas`ud that the Prophet said, إِنَّ مِنَ الْبَيَانِ سِحْرًا ، وَإِنَّ مِنَ الشِّعْرِ حِكْمَةً “Surely, some poetry is wisdom and some talk magic” (Quote from Shawkani ends here].

Hassan’s story is in Muslim also, while Sakhawi and Albani treated the report of Ibn Abi Shaybah as trustworthy (S. Ibrahim).

Qurtubi continues: Now, since we allow a poet to exaggerate and cross certain bounds, is he to be punished for what he admits in his poetry? The answer is a no to major punishments. But they might be restrained in other ways (except of course if they attempt character assassination, in which case they will be punished: Au.). It is said that Nu`man b. `Adiyy b. Nadla was one of the governors of `Umar. He said a poem which had the following lines: مَنْ مُبْلِغُ الحَسْناءِ أنَّ حَليلَها بِمِيسان يُسْقي في زُجاج وحَنْتَمِ إذا شئتُ غَنَّتْنِي دَهاقينُ قريةٍ ورَقَّاصةُ تَجْذو على كل مَنْسِمٍ فإنْ كنتَ نَدْمانِي فبِالأكبَرِ أسْقِني وَلا تَسْقِني بالأَصْغَرِ المُتَـثَـلِّمِ لعلَّ أميرَ المؤمنين يَسوءُه تَـنادُمُنا بالجَوسَقِ المتهدَّمِ Who will take the word to Hanaa’ that her husband?

Is in Maysaan, offered drinks in glasses and goblets

When I wish, village girls sing for me

And a dancer curved on every (body) joint

If you want to redden me then pass on large draughts

And give me no drinks from broken small pitchers

Maybe the Amir al-Mu’mineen will be displeased by

Our drinking in the ruins of the palaces

When the lines reached `Umar, he asked him to report to him and when he went he said, “Yes, by my Lord, they displease me.” Nu`man said, “O leader of the faithful, that was just boastful talk. I have not done any such thing as I mentioned. Has not Allah said, ‘Have you not seen that they wander distracted in every valley? And that they say what they do not do?’” `Umar said, ‘That absolves you of any punishment but you are relieved of the post for what you said.”

165. A straightforward verbal translation would be, “to what destination will they turn” as expressed by Ibn Jarir.

It is said that Hasan (al-Busri) passed by the bier of a Christian. He recited this verse (which supports our translation), “And soon will the wronging ones know what vicissitude they will turn.”

And it is said of Safwan b. Muhriz that when he recited this verse, he cried so much that it was thought his chest will break up.

The ayah, however, is commonly applicable to every wrongdoer. Ibn Abi Hatim reports that `A’isha said, “My father wrote following two lines in the will he left: بسم الله الرحمن الرحيم، هذا ما أوصى به أبو بكر بن أبي قُحَافة، عند خروجه من الدنيا، حين يؤمن الكافر، وينتهي الفاجر، ويَصدُق الكاذب: إني استخلفت عليكم عُمَر بن الخطاب، فإن يعدل فذاك ظني به، ورجائي فيه، وإن يَجُر ويبدل فلا أعلم الغيب، { وَسَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنْقَلَبٍ يَنْقَلِبُونَ } “In the name of Allah, the Kind, the Merciful. This is what Abu Bakr ibn Quhafa wrote as his will at the time he was leaving this world: at a moment when an unbeliever turns believer, the corrupter gives up, and the liar speaks the truth. I am leaving behind me `Umar as my successor. If he administers justice, then, that’s what I assume and hope of him. But if he oppresses, or alters (the commandments), then, I have no knowledge of the Unseen: ‘And soon will the wronging ones know what vicissitude they will turn’” (Ibn Kathir, Alusi).