Verse:114 Commentary Commentary

Described in the verses cited above is the third event relating to Sayyidna Musa (علیہ السلام) and Harun (علیہ السلام) . It has appeared in details at several places. Here it serves as an indicator. The purpose is to tell how Allah Ta' ala helps out His sincere and obedient servants, and how He bestows so many of His rewards on them. Mentioned here are His favors bestowed upon Sayyidna Musa علیہ السلام and Harun (علیہ السلام) . These favors are of two kinds. First come positive favors that bring benefits as in: وَلَقَدْ مَنَنَّا عَلَىٰ مُوسَىٰ وَهَارُ‌ونَ (And We did bestow favors upon Musa (علیہ السلام) and Harun (علیہ السلام) - 37:114). This points out towards those beneficial favors. Then there are negative favors that save from loss or harm. Later verses spell out details of the other kind. Verse:115 Commentary - - - Verse:116 Commentary - - - Verse:117 Commentary - - - Verse:118 Commentary - - - Verse:119 Commentary - - - Verse:120 Commentary - - - Verse:121 Commentary - - - Verse:122 Commentary - - - Verse:123 Commentary Commentary

Sayyidna Ilyas (علیہ السلام)

Described in the verses cited above is the fourth event relating to Sayyidna Ilyas علیہ السلام . Before we take up the explanation of these verses, a few bits of information about Sayyidna Ilyas (علیہ السلام) are being given below.

Sayyidna Ilyas (علیہ السلام) has been mentioned in the noble Qur'an only at two places: Firstly, in Surah Al-An` am (6:85) and secondly, in these very verses of Surah As-Saffat (37:123) and (37:130). As for the reference in Surah AI-An'am, his good name appears there only as part of a list of righteous prophets, and no event finds mention there. However, at this place in the present Surah, an event relating to his mission and call has been described very briefly.

Since details about the personal antecedents of Sayyidna Ilyas (علیہ السلام) do not find mention in the noble Qur'an, nor do these appear in authentic ahadith, different sayings and variant narrations about him are found in books of Tafsir, most of which have been taken from Isra'ili narratives.

A small group of commentators holds that 'Ilyas' is simply another name of Sayyidna Idris (علیہ السلام) (Enoch), and there is no difference between these two persons. Some others have also said that there is no difference between Sayyidna Ilyas (علیہ السلام) and Sayyidna Khadir (علیہ السلام) (ad-Durr-ul-Manthur, pp. 285, 286, v. 5). But, researchers have refuted these sayings. The Qur'an too has mentioned Sayyidna Idris (علیہ السلام) and Sayyidna Khadir (علیہ السلام) separately in a manner that it leaves no room for declaring these two as being the same. Therefore, what Hafiz Ibn Kathir has adjudged as correct is but that both of them are two separate messengers (al-bidayah wa-n-nihayah, p.339, v.1).

When and where did he appear?

The Qur'an and Hadith also do not tell us as to when and where he appeared. But, historical and Isra'ilite narratives almost concur that he was sent to the Bani Isra'il after Hizqil (علیہ السلام) (Ezekiel), and before Al-Yasa' (علیہ السلام) . This was a time when the kingdom of Bani Isra'il had split into two states. One part was called Yahudiyah (Judah) with its capital at Baytul-Maqdis (Jerusalem) while the other part was known as Isra'il, and its capital was Samaria (present Nablus). Sayyidna Ilyas (علیہ السلام) was born at Jal` ad in Jordan. The name of the king who ruled the Isra'il has been given as Ahab in the Bible and Ajib or Akhib in Arab historical and exegetic writings. His wife Isabelle worshiped an idol called Ba'l, and it was she who had put the entire Bani Isra'il on the path of idolatry by raising a huge altar dedicated to Ba` I in the country of Isra'il. Allah Ta' ala commanded Sayyidna Ilyas (علیہ السلام) to go in that area, preach pure monotheism and dissuade Israelites from indulging in idol worship (please see Tafsir Ibn Jarir, p.53, v.23; Ibn Kathir, p.19, v.4; Tafsir Mazhari, p.134, v.8 and the Bible: Kings I: 16:29-33 and 17:1).

Sayyidna Ilyas (علیہ السلام) : The struggle with his people

Very much like other noble prophets (علیہم السلام) ، Sayyidna Ilyas (علیہ السلام) too had to engage in a severe struggle with his people. Since the noble Qur'an is no book of history, therefore, rather than describe details of this struggle, it restricts itself to saying only that which was necessary for taking a lesson. In other words, his people belied him, and no one except a few chosen servants of Allah listened to Sayyidna Ilyas (علیہ السلام) ، therefore, they will have to face their terrible fate in afterlife.

At this stage, some commentators have described this struggle in details. Out of the customary books of Tafsir, the most exhaustive mention of Sayyidna Ilyas (علیہ السلام) appears in Tafsir Mazhari with reference to ` Allamah al-Baghawi. The events mentioned there have almost all been taken from the Bible. Some parts of these events in other books of Tafsir as well have been described with reference to Wahb Ibn Munnabih and Ka'b al-Ahbar being those who report Isra'ili narratives mostly.

In sum, the common factor that emerges from all these narratives is that Sayyidna Ilyas (علیہ السلام) by asking Ahab, the king of Isra'il, and his people to shun idolatry, invited them towards pure monotheism. But, except for a few votaries of truth, no one listened to him, in fact, tried to harass him in all sorts of ways, so much so that Ahab and his wife, Isabelle planned to kill him. He took refuge in a far out cave where he stayed for a considerably long period of time. After that he prayed that the people of Isra'il be seized with famine, so that he may show them some miracles at his hand for removing the famine, may be, they would, then, come to believe. So, they were struck with a famine.

After that, following a command of Allah Ta' ala, Sayyidna Ilyas (علیہ السلام) met Ahab and told him that the famine was there because of disobedience to Allah, and if he were to abstain from it even that late, that punishment could stand removed. Then this was, he told him, the best opportunity for him to test his veracity. He said, 'you say your god Ba'l has four hundred and fifty apostles in this part of Isra'il. Gather them together before me on a day of your choice. Let them offer their sacrifice in the name of Ba'l, and I shall offer my sacrifice in the name of Allah. The one whose offering the heavenly fire would come and burn to ashes will be the one whose faith will be true'. Everyone readily agreed to this proposal.

So, they gathered at Mount Carmel, the appointed place. The false apostles of Ba'l offered there sacrifice and remained busy with their entreaties before Ba'l from morning till afternoon. But, no answer came. After that, Sayyidna Ilyas (علیہ السلام) offered his sacrifice whereupon came the fire from the heavens and burnt the sacrifice offered by Sayyidna Ilyas (علیہ السلام) reducing it to ashes. Seeing this, many people fell prostrated in sajdah - the truth laid manifested before them. But, the false apostles of Ba'l still remained adamant. Therefore, Sayyidna Ilyas (علیہ السلام) had them killed in the valley of Kishon.

After this event came heavy rains. The whole region turned verdant. But Isabelle, the wife of Ahab, was still not ready to learn her lesson. Rather than believe in the message of Sayyidna Ilyas (علیہ السلام) ، she actually turned more hostile against him by preparing to have him killed. When Sayyidna Ilyas (علیہ السلام) came to know about it, he left Samaria, and went into hiding once again. After the passage of some time, he started preaching in Judah, the other country of the Bani Isra'il - because, the epidemic of idolatry had gradually reached there as well. Jehuram, the king out there also did not listen to him until he was destroyed following a prophecy of Sayyidna Ilyas (علیہ السلام) . A few years later, he returned to Isra'il once again, and tried to reform Ahab and his son, Ahaziah. But they continued to stick to their misdeeds until came the time when they were hit by foreign intrusions and fatal diseases. Thereafter, Allah Ta' ala recalled His prophet back unto Him.

Is Sayyidna Ilyas (علیہ السلام) alive?

Also debated among historians and commentators there is the issue whether Sayyidna Ilyas (علیہ السلام) is alive, or has he died? In the lengthy narrative reported in Tafsir Mazhari with reference to 'Allamah al-Baghawi, it has also been mentioned that Sayyidna Ilyas (علیہ السلام) was lifted towards the heavens mounted on a horse of fire, and that he is alive there like Sayyidna ` Isa (علیہ السلام) (Mazhari, p.141, v.8). ` Allamah as-Suyati has also reported several narratives from Ibn ` Asakir, Hakim and others which indicate that he is alive. It has been reported from Kalb al-Ahbar that four prophets are still alive: two on the earth - Sayyidna Khadir and Sayyidna Ilyas (علیہ السلام) ; and two in the heavens - Sayyidna 'Isa and Sayyidna Idris (علیہما السلام) (ad-durr-ul-manthur, p.285, 286, v.5). Indeed, some have gone to the extent of saying that Sayyidna Khidr and Sayyidna Ilyas (علیہما السلام) get together in Baytul-Maqdis during the month of Ramadan and keep fasts. (Tafsir Qurtubi, p.116, v.15)

But, authentic scholars like Hafiz Ibn Kathir have not declared these narratives to be sound. About narratives of this nature, he writes:

وَ ھو من الاسرایٔلیات التی لا تصعّق ولا تکذب بل الظاھر أن صحّتھا بعیدۃ (البدایۃ والنھایۃ ، ص 338 ج 1)

This is one of those Isra'ili (Judaic) narratives that are neither confirmed nor falsified. Instead, what is obvious is that (the proposition of) its soundness is remote.

In addition to that, he says:

"Ibn 'Asir has reported several narratives of people who have met Sayyidna Ilyas (علیہ السلام) . But, none of these is satisfactory - either for the reason that the chain of authority cited therein is weak, or for the reason that people to whom these events have been attributed are unknown" - al-bidayah wa-n-nihayah, p.339, v.1)

It is fairly evident that this idea of Sayyidna Ilyas (علیہ السلام) having been lifted towards the heavens has been taken invariably from the Isra'ili narratives. The Bible says:

"And as they still went on and talked, behold, a chariot of fire and horses of fire separated the two of them. And Elijah (Ilyas) went up by a whirlwind into heaven." (2 Kings 2:11)

For this reason, came the belief among Jews that Sayyidna Ilyas (علیہ السلام) will return to the earth once once again. Hence when Sayyidna Yahya (علیہ السلام) was sent as a prophet, they doubted if he was Sayyidna Ilyas (علیہ السلام) . It appears in the Bible:

"And they asked him, 'What then? Are you Elijah?' He said, 'I am not." (Gospel of John 1:21)

It seems that scholars like Ka'b al-Ahbar and Wahb Ibn Munabbih who were well versed in the religious background of the People of the Book would have described these very narratives before Muslims as a result of which this idea of Sayyidna Ilyas (علیہ السلام) being alive found currency among some Muslims. Otherwise, there is nothing in the Qur'an, or the Hadith, that provides any proof of his being alive or having been raised up unto the heavens. What we have here is only one narrative found in the Mustadrak of al-Hakim where it has been said that, on his way to Tabuk, the Holy Prophet صلى الله عليه وسلم met Sayyidna Ilyas (علیہ السلام) . But, this report is, as held by Hadith experts, 'mawdu' or fabricated or technically apocryphal. Hafiz adh-Dhahabi says:

بَل ھو موضوع قبّح اللہ من وضعہ وما کنت احسب ولا اُجوّز انّ الجھل یبلغ بالحکام الیٰ ان یصحّح ھٰذا (در منثور ص 286 ج 5)

"In fact, this is fabricated. Cursed be whoever fabricated it. I had never imagined that the inadvertence of al-Hakim could overtake him to the extent that he would admit this thing as sound - ad-Durr-ul-Manthur, p.286, v.5.

In short, it is not proved from any authentic Islamic report that Sayyidna Ilyas (علیہ السلام) is alive. Hence, in this matter, the safest (and the sanest) course is to observe silence. Particularly, in the case of Isra'ili (Judaic) narratives, one should follow the teaching of the Holy Prophet صلى الله عليه وسلم : 'neither confirm, nor falsify these.' The reason is that the Qur'an has a purpose - that is, it should be understood, provide lessons and give good counsel. This purpose can be achieved fully even without having to do something like this. And Allah is Pure and High - He knows best. Now, we can turn to an explanation of the verses. Verse:124 Commentary - - - Verse:125 Commentary The word: بَعل (ba'l) in verse 125: أَتَدْعُونَ بَعْلًا (Do you invoke literally means husband, master etc. But, it was the name of a particular idol that the people of Sayyidna Ilyas (علیہ السلام) had taken to as the object of their worship. The history of the worship of ba` l (Baal) goes way back in time. It was worshipped in the country of Syria during the time of Sayyidna Musa (علیہ السلام) and it used to be the most popular idol-god they had. Ba'labakk, (Baalbek or ancient Heliopolis in present Lebanon), the once famous city of Syria was also named after it. Some people think that Hubal, the well-known idol of the pre-Islam people of Hijaz, was this very ba` l (Qasas-ul-Qur' an, p.28, v.2).

In the next sentence of the same verse, it was said: وَتَذَرُ‌ونَ أَحْسَنَ الْخَالِقِينَ (Do you invoke Ba'l, and ignore the Best of the creators). This refers to Allah Ta ala while the expression: أَحْسَنَ الْخَالِقِينَ (alzsanul-khaligin: the best of the creators) never means that there could be, God forbid, some other creator as well. On the contrary, the drive and the sense of the statement is that He is the one most exalted of all those false objects of worship they had taken to as being some sort of a creator (Qurtubi). Some commentators have said that the word: خَالِق (khaliq: creator, maker) has been used here in the sense صَانع (sani` : maker), that is, 'He is far ahead and far better than all other makers.' What do all other makers really do? They do no more than take different components, put them together and here is something they have made. Bringing something out from nothingness into existence is what they do not have under their power and control - and Allah Ta' ala does. He has that inherent power to make what is not become what is. (Bayan-ul-Qur' an)

Ascribing the attribute of creation to anyone other than Allah is not permissible

At this point, it should be borne in mind that خَلَق (khalq) means to create, that is, to bring something from the state of non-being into the state of being solely on the strength of the creator's inherent power. Therefore, this attribute is particular to Allah Ta' ala. Ascribing it to someone else is not permissible. Hence, the custom prevailing in our time that the articles of writers, compositions of poets and paintings of painters are readily referred to as their 'creations' is simply not permissible. How can people who write become 'creators' of those articles? It is not correct. Allah is the khaliq, the creator. This is Him alone - no one else can be. Therefore, their good writings should be called articles or something else that alludes to their effort, imagination, research work or whatever applies as appropriate - but, not 'creation.' Verse:126 Commentary - - - Verse:127 Commentary In verse 127, it was said: فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُ‌ونَ : "Then they rejected him. Therefore, they will be arraigned." It mpa'ns that they will have to taste the consequence of having belied the true messengers of Allah (علیہم السلام) . It could also be referring to the punishment of the Hereafter as well as their sad end within this world. That the rulers of both the countries of Isra'il and Judah had to face destruction as a result of their having rejected Sayyidna Ilyas (علیہ السلام) has been mentioned earlier. The detailed account of this destruction is present in Tafsir Mazhari and in the Bible: Kings I, Chapter 22; Kings II; Chapter 1 and Chronicles II; Chapter 21. Verse:128 Commentary In verse 128, it was said: إِلَّا عِبَادَ اللَّـهِ الْمُخْلَصِينَ (except the chosen servants of Allah). Here, the word used is: مُخْلَصِينَ (mukhlasin) (pronounced with a fathah on the letter lam) which means chosen, elected, people Divinely identified as special. As such, these will be people whom Allah has elected to become recipients of the honor of having obeyed Him perfectly and made themselves deserving of the best returns and rewards from Him. Hence, it would be more appropriate to translate it in the sense of 'the chosen' rather than 'sincere.' Verse:129 Commentary - - - Verse:130 Commentary The word: إِلْ يَاسِينَ (il ya sin) used in: سَلَامٌ عَلَىٰ إِلْ يَاسِينَ (Salam on it ya sin -130) is also the very name of Sayyidna Ilyas (علیہ السلام) . The people of Arabia are used to adding the letters 'ya' and 'nun' with non-Arab names fairly often - for example, (sina: Sinai) could take the form of سِینِین (sinin). Similarly, here too, two letters have been added. Verse:131 Commentary - - - Verse:132 Commentary - - - Verse:133 Commentary Commentary

Mentioned in these verses is the fifth event that relates to Sayyidna Lut (علیہ السلام) . This event has appeared at several places earlier, therefore, no more details are needed. Here, the people of Makkah have been particularly admonished that they passed by the site of Sadum (Sodom) day and night while traveling with theirs trade caravans to the country of Syria, and Sadum was a place where this grave event came to pass, an event full of vital lessons, yet they failed to learn any. The time of morning and evening was particularly mentioned for the reason that the people of Arabia generally used to pass through here during these very hours. Says Qadi Abu-s-Sa'ud: 'Perhaps, this site of Sodom was located at a stage on this route that those who departed from here did so in the hours of the morning and those who arrived here did so at the time of the evening' (Tafsir abi-s- Saud). Verse:134 Commentary - - - Verse:135 Commentary - - - Verse:136 Commentary - - - Verse:137 Commentary - - - Verse:138 Commentary - - -