Surah As-Saffat 37:139-182 - Quran Translation Commentary

85. Ibn Kathir reminds us of the hadith in the Sahihayn:Abu Hurayrah reports the Prophet as saying, “It is not becoming of a slave that he should say ‘I am better than Yunus b. Matti.'”

By “I” the Prophet’s allusion was either to himself or to a third person. The contexts of several versions support both. For example, The Prophet said, “Do not declare one Prophet superior to another. For, when the Trumpet is blown everyone will swoon in the heavens and the earth except for whom Allah wills otherwise. Then it will be blown a second time. I will be the first to be raised, and lo! (I will find) Musa holding on to the `Arsh. Now, I do not know whether he would be spared because of his swooning on (Mount) Tur, or would have recovered before me. And I do not say, ‘Anyone is better than Yunus b. Matti’” (Au.).

86. That is, writes Razi, a ship that was heavily laden.

After having dealt with the issues that arise with reference to the journey taken up by Yunus (asws) at ayah 87 of Surah al-Anbiya’ (21: 87), Imam Razi presents a short discourse on the meaning that can be attributed to the word “abaqa” as, “he fled from his master.” After rejecting the meaning that is apparent, especially to a novice in religion who does not understand the character of a Prophet, nor his status, and considering Yunus and his relationship with his Lord he points out, that two meanings are possible. One, the error committed by Yunus against his Lord was that Allah had promised him destruction of the people who had rejected him. He took it for granted that it was binding (on Allah) that He should send down the punishment. Following this belief, he gave up the supplication of forgiveness he used to make for his people. It was incumbent upon him that he should have continued seeking their forgiveness, especially, when it was possible that the punishment to come down but not destroy his people root and branch. Second, Yunus (asws) had promised his people the punishment. But when it did not come down, he concealed himself (out of shame) and escaped to the sea, hence the words, “fled to the sea.” The first meaning, adds Razi, is more appropriate.

We do not know the origin of the stories that we have received from the earliest commentators since there are no ahadith that offer details; it is quite likely that Jewish literature has been used to weave around the sketchy details given by the Qur’an. Even Asad – who departs from his habit at this point to quote the Bible for explanation of the Qur’anic passage - seems to have been influenced by them. But Muslim scholars have been careful about alluding to an envoy what does not match with the functions and character of Prophets (Au.).

87. It is reported that when the boat in which Yunus (asws) had mounted was set to sail, it began to founder. The passengers – following their superstitious beliefs – thought that they were sure there was a sinner (unpopular with their deities) in the boat whose presence was causing the turmoil. They drew lots to find out who it could be. The lot fell on Yunus (asws). The casting was repeated but it was again his name. So he jumped into the sea and a whale gulped him in (Zamakhshari, Razi, Qurtubi and others).

Although casting of lots is allowed, such casting in which a man is to be punished with death for a sin he committed (unless murder) is disallowed in Islam. Some people still offer one of their men as sacrifice to the waters when they swell in the river. Islam does not allow this (Qurtubi).

88. The textual word “mud-hazin” has “dahaza” in its root which means, “to refute, dispute, confute,“ etc. Hence the Qur’anic usage (42: 15), "Those who argue in (matters concerning) Allah, after He has been responded to (by others), their argument stands refuted.” Thus, although “mud-hazin” has been explained by the commentators as meaning “losers” (in the lot: Razi), the possibility remains that the decision that Yunus (asws) should jump or (be cast into the sea) would have been preceded by some argument whether he should thus be treated or not: an argument that went against him (Au.).

89. There is every possibility that when asked to leave the boat, Yunus (asws) would have jumped in hoping to swim through to the shore, for a Prophet never thinks of committing suicide (Thanwi).

Majid writes that large sharks and whales are known for swallowing humans whole.

90. He was (perhaps) reproachful of himself for having left his people before he was ordered (Thanwi).

But other commentators have understood it as meaning that he was blameworthy in the sight of Allah.

One wonders whether there is any possibility that he felt blameworthy for participating in the draw of lots in the first place?! (Au.).

91. Ibn `Abbas, Sa`id b. Jubayr, Abu al-`Aliyyah, Suddi and Qatadah have interpreted the word “musabbihin” as meaning “musallin,” i.e., 'who Prayed much' (Ibn Jarir, Ibn Kathir).

Surah al-Anbiya’ tells in ayah 87 that the words he used for seeking relief are:“There is no Lord save Thee, glory to You, indeed, I was of the wrongdoers.”

A reliable source says that Imam al-Haramayn Juwayni used the ayah quoted above as proof that Allah is not in any particular direction. He was not closer to Muhammad who went up to the Ultimate end of the Sidrah Tree (53: 11-15) than He was to Yunus when he was in the fish’s stomach at the bottom of the sea, supplicating Allah (Qurtubi).

In reference to the passage under discussion, Dahhak b. Qays was heard saying on the mimber, “Remember Allah when you are in ease, He will remember you when you are in hardship. Yunus was devoted to Allah’s remembrance. When he was struck by hardship he called upon Allah. He was helped out because he had been an obedient slave before the tribulation. Allah said about the situation, ‘had it not been that he was of those who chant Praises, he would have surely stayed in its belly until the Day they will be resurrected.‘ In contrast, Fir`awn was a rebel. He cried out when about to get drowned (10: 90), ‘I believe that there is no deity worthy of worship but He in whom the Israelites have believed; and I am of those who have surrendered.‘ But his supplication was rejected because he had not been an obedient slave in the past. But rather, Allah said about him (10: 91), ‘(Is it) Now (that you believe)!? While you had disobeyed earlier and you were of the mischief-makers!’ (Thus Fir’awn’s past became an obstacle to he being heard when in hardship)” - Ibn Jarir.

In fact, Ibn Kathir adds, there is a hadith which says,“Know Allah in ease, He will know you in hardship.”

This is well illustrated by the hadith about three people facing a storm taking refuge in a cave; each of them seeking Allah’s help by the virtue of one of their past good deeds, and each granted succor (Qurtubi).

Hadith collections have a report which says that: When Yunus (asws) realized that he needed to supplicate Allah in some (particular) words, he began to call Allah while he was in the fish’s stomach. He said, “O Allah, there is no deity save You, hallowed are You, I have been of the wrong-doers.” The call began to ring under the `Arsh. Angels said, “This is a weak but familiar voice coming from a distant place.” Allah asked, “Do you not recognize it?” They asked, “O our Lord! Who is it?” He answered, “My slave Yunus.” They said, “Is it Yunus, that slave of Yours whose accepted deeds always ascended up, and whose Prayers were always answered?” Then they said, “Our Lord! Will You not show mercy to him who did in his times of ease what benefits in times of hardship?” He said, “Sure.” So He ordered the fish to throw him out on to the sands (Ibn Jarir, Razi, Qurtubi).

The report is in Ibn Abi Hatim (Ibn Kathir).

But the authenticity of the report could not be established (Au.).

92. Although most commentators say that the ayah means that he would have died in the fish’s belly, Alusi does not see anything odd in the fish surviving with Yunus (asws) in its belly until the Day of Judgment.

93. Is there any contradiction between this ayah which says, “Then We cast him on to the open” and another in Surah al-Qalam (68: 49) which says,“If not for a blessing from his Lord that had reached him, he would have been thrown into the open, and he would have been blameworthy”?

The answer is no. What this latter verse is saying is that Yunus (asws) was thrown into the open without any blame on him (Qurtubi).

94. In other words, very weak (Ibn `Abbas and others – Ibn Kathir).

95. Sa`id b. Jubayr said that generally speaking “yaqtin” is every stem-less creeper that dies out within a year. Abu Hurayrah, Ibn `Abbas, `Amr b. Maymun, Qatadah, and Dahhak said that it was a pumpkin tree (Ibn Jarir, Qurtubi and others quoting various authorities). Flies stay off this plant. It is reported that the Prophet liked this vegetable and would look for it in a bowl (Ibn Kathir). The report is in Bukhari (H.Ibrahim).

It could as well have been water-melon (Au.).

Imam Razi adds: Wahidi has pointed out a meaning that many others have missed but which is implied by the text: 1) Allah grew the plant instantly for Yunus, and 2) It crept over something to cast a shadow on him. If it spread itself on the ground, it would not have offered him protection from the sun. (One may not be misled, adds Thanwi, by the words, “into the open” for, open [deserts] have an occasional tree).

It is significant to note that today scientists regard pumpkin and its family as superfood. (Biologically, water melon is included). The following is from an article on it: “It is high in fiber and low in calories. Both flesh and seeds offer different health benefits and are loaded with nutrients like vitamin B, C, and E., potassium, magnesium, and the antioxidant precursors of vitamin Al, beta-carotene, lycopene, llutein, zeaxantin, alpha-carotene, and beta-cryptozanthin.

“Pumpkin’s abundance in carotenoids benefits body tissues; regulates the defense mechanism; improves cell communication; activates the enzymatic detoxification system; lowers the rate of certain cancers (lung, colon, bladder, cervical, breast, and skin); protects skin and eyes from harmful ultraviolet rays and reduces risk of cardiovascular disease.”

96. This is another way of saying they were more than a hundred thousand (Tabari from the Salaf).

But it is likelier that the doubt about the true figure is from the observer’s point of view. If someone saw them he would have said, “Oh. They were a hundred thousand, or perhaps, a little more” (Razi, Qurtubi).

As for the words “We sent him ... they believed; so We allowed them enjoyment for a while,” it has been suggested – as in Ibn Jarir - that he was perhaps sent to a fresh set of people who believed and were spared punishment until death. Baghawi has also mentioned this possibility (Ibn Kathir).

Most other commentators believe however, that he went back to his people in Nineveh, ancient capital of Assyria, who welcomed him and were rewarded for their belief.

At all events, the figure "a hundred thousand," (or, "fifty-thousand years": 70: 4) were perhaps employed for the first time in the history of the Arabic language. Pre-Prophet Arabs were unaware of such figures (Au.).

97. As for the punishment being withheld, Thanwi points out that perhaps it was originally conditional to their belief. When they committed themselves, it was withdrawn.

This writer’s belief is that Allah is not bound by any rule. He can punish or show mercy as He will to whom He will (Au.).

As for their belief in Yunus (asws) after the fish episode, Mawdudi points out that a possible meaning is that they repented when they witnessed the scourge descending upon them, but formally declared their faith in him only upon his return.

Mufti Shafi` recalls in this connection that Mirza Ahmed Qadiyani – the false Prophet - had also predicted a certain date when Allah’s chastisement would descend and destroy his opponents. The date passed and nothing happened. The liar then said that the chastisement had been postponed just as the chastisement of Yunus’ people was postponed. But what he forgot is that the people opposed to Yunus had repented, declared belief in him and had sought to be forgiven for their previous disbelief. As against that, those who had opposed Mirza Ahmed Qadiyani, never repented, but rather, had increased their opposition to him after his announcement of the date of their destruction, without any harm coming to them.

98. You might note that after presenting an account of the past Prophets, Allah now turns to describe the religious beliefs of the pagans (Razi).

In Qatadah’s opinion the allusion is to angel-worship of the Arab pagans (Ibn Jarir).

The pagans preferred sons for themselves (but attributed angels to Allah as His daughters). Allah said about this:

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“When one of them is given the glad tiding of a female (child) his face remains dark as he suppresses his anger” (Ibn Kathir).

99. Among the Arabs, Juhaynah, Khuza`ah, Banu Mulayh, Banu Salamah and `Abd al-Dar held the belief that angels were females (Razi, Qurtubi).

100. While Mujahid and Suddi believed that by Jinn it is angels that are meant (jinn = angels: both being imperceptible creations: Razi, Qurtubi), whom the pagan Arabs thought were Allah’s daughters, Ibn `Abbas and Qatadah thought that the allusion is to the pagan belief that the Jinn and Allah are brothers (Ibn Jarir); they were close to the belief of the Zoroastrians (who, unable to sort out the question of good and evil, (fell on the false concept: Au.) that the world has two lords: a lord of good: God (Yezdan), and a lord of evil: Shaytan (Ahraman) – Razi, Shabbir.

101. That is, angels know that whoever said such a thing will be brought forth for punishment (Qurtubi).

102. There are two possibilities: either the exception is for those who will be “brought forth,” or for those who attribute daughters to Allah (Razi).

103. The translation of verses 160-163 follows the understanding of the Salaf as in Ibn Jarir.

104. That is, each of the pagans and believers occupies a known position with his Lord. The allusion could also be to the status each angel occupies in the sight of his Lord; to wit, status of fear, of gratefulness, hope, sincerity, and so on (Qurtubi).

(Qatadah and Muqatil have said that) men and women Companions used to row up together in congregations until this ayah was revealed, ‘and, there is not one of us, but he has a known position’, after which they segregated themselves: men in front and women at the back (Qurtubi, Ibn Kathir).

105. The Salaf have said that verses 164-166 are words of the angels, and the allusion is to their own Prayers in congregation in the heavens (Ibn Jarir). `A’isha has reported the Prophet as having said in reference to 164-166,

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“There is not a foot-space in the earthly heaven but occupied by an angel either in prostration or standing (in Prayers)” (Ibn Jarir, Qurtubi, Ibn Kathir).

Ibn Kathir adds: Ibn `Asakir has a report which says that the Prophet said, "The heaven is creaking, and it deserves to creak. There is not a foot’s space in it but there is an angel in deep bow or in prostration.”

Hakim has a longer and slightly different version of this report about which he said that it has a trustworthy chain although the Sahihayn did not record it. The version in Hakim is also in Tirmidhi who declared it Hasan, while Suyuti, citing Ibn Majah apart from others, declared it weak in his Jami` al-Saghir, but Munawi writes that it is either Hasan or Sahih. Albani also declared – as pointed out by S.Ibrahim - one of its versions as trustworthy (Au.).

Sahih of Muslim has a report which says that the Prophet came out to the Companions and said,“Will you not make your rows as the angels do before their Lord?” We asked, “Messenger of Allah, how do the angels make their rows before their Lord?” He answered, “They complete the front rows (first) and stand close to each other within them” (Qurtubi).

And, it is reported of `Umar that when he stood before the congregation he would say, “People, straighten up, Allah wishes that you follow the angels – about whom He said, ‘Indeed, we line up in rows. And indeed, we chant glory’ – straighten up, you there, come forward, you there, go back a little, you there..” It is after they had properly lined up that he would go forward and lead in the Prayers (Ibn Jarir, Qurtubi, Ibn Kathir).

And Muslim has a hadith brought to us by Hudhayfah:The Prophet said, “We have been given preference over others in three things: our rows have been made on the pattern of the rows of the angels; the whole of the earth has been declared lawful for prostration; and, its dust has been made a means for cleansing (ourselves)” - Ibn Kathir, Alusi.

106. Suddi, Dahhak, Ibn Zayd and others have said that the allusion is to the pagans of Makkah who used to say before the appearance of our Prophet that ‘had we received a Book from Allah, like the Jews and Christians did, we would have been better followers than they‘ (Ibn Jarir).

107. That is, the word of victory for the Messengers has been written down. As Allah said (58: 21),“Allah has written that surely I and My Messengers shall overpower.”

Accordingly, Hasan said, “No Messenger was ever killed” (Qurtubi); that is, although Prophets were killed, Messengers were not.

108. By the word “soon” the allusion could either be to the day of Badr, or the Prophet’s death, or the Day of Judgment (Ibn Jarir from the Salaf, Razi, Qurtubi).

109. Morning is the time when people start the day with new hopes and fresh resolves (Au.).

(In this accord are the Prophetic words said at Khayber). Anas reported, as in the Sahihayn, that when the Prophet did his morning at Khayber, and the Jews came out of their forts with their axes and other agricultural tools, to discover the Prophet and his men, they hastened back to their forts saying, “Muhammad! By God, Muhammad and the army.” The Prophet responded by saying, “Allah is Great, Khayber is destroyed. Indeed, when we descend down into the courtyard of a people then, evil is the morning of those who were warned” (Zamakhshari, Qurtubi, Ibn Kathir, Alusi).

110. This is to promise that those that were sent will remain in peace on the Day of Judgment while the rest of the mankind will be in terror. And, (to touch upon another aspect of the meaning) Qatadah reports the Prophet’s words, “When you send peace to the me, also send peace to the Prophets, for I am one of the Messengers that were sent” (Ibn Jarir, Qurtubi).

The report is also in Ibn Abi Hatim (Ibn Kathir).

111. There are several reports that say that the last three verses may be recited at the end of every assembly. But none of them is appended with a good chain of transmitters (Au.).