Surah 21. Al-Anbya

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Verses [Section]: 1-10[1], 11-29 [2], 30-41 [3], 42-50 [4], 51-75 [5], 76-93 [6], 94-112 [7]

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Quran Text of Verse 76-93وَ نُوْحًاAnd Nuhاِذْwhenنَادٰیhe calledمِنْbeforeقَبْلُbeforeفَاسْتَجَبْنَاso We respondedلَهٗto himفَنَجَّیْنٰهُand We saved himوَ اَهْلَهٗand his familyمِنَfromالْكَرْبِthe afflictionالْعَظِیْمِۚ[the] great وَ نَصَرْنٰهُAnd We helped himمِنَfromالْقَوْمِthe peopleالَّذِیْنَwhoكَذَّبُوْاdeniedبِاٰیٰتِنَا ؕOur SignsاِنَّهُمْIndeed theyكَانُوْاwereقَوْمَa peopleسَوْءٍevilفَاَغْرَقْنٰهُمْso We drowned themاَجْمَعِیْنَ all وَ دَاوٗدَAnd Dawudوَ سُلَیْمٰنَand Sulaimanاِذْwhenیَحْكُمٰنِthey judgedفِیconcerningالْحَرْثِthe fieldاِذْwhenنَفَشَتْpasturedفِیْهِin itغَنَمُsheepالْقَوْمِ ۚ(of) a peopleوَ كُنَّاand We wereلِحُكْمِهِمْto their judgmentشٰهِدِیْنَۗۙwitness فَفَهَّمْنٰهَاAnd We gave understanding of itسُلَیْمٰنَ ۚ(to) Sulaimanوَ كُلًّاand (to) eachاٰتَیْنَاWe gaveحُكْمًاjudgmentوَّ عِلْمًا ؗand knowledgeوَّ سَخَّرْنَاAnd We subjectedمَعَwithدَاوٗدَDawudالْجِبَالَthe mountainsیُسَبِّحْنَ(to) glorify Our praisesوَ الطَّیْرَ ؕand the birdsوَ كُنَّاAnd We wereفٰعِلِیْنَ the Doers وَ عَلَّمْنٰهُAnd We taught himصَنْعَةَ(the) makingلَبُوْسٍ(of) coats of armorلَّكُمْfor youلِتُحْصِنَكُمْto protect youمِّنْۢfromبَاْسِكُمْ ۚyour battleفَهَلْThen willاَنْتُمْyouشٰكِرُوْنَ (be) grateful وَ لِسُلَیْمٰنَAnd to Sulaimanالرِّیْحَthe windعَاصِفَةًforcefullyتَجْرِیْblowingبِاَمْرِهٖۤby his commandاِلَیtoالْاَرْضِthe landالَّتِیْwhichبٰرَكْنَاWe blessedفِیْهَا ؕ[in it]وَ كُنَّاAnd We areبِكُلِّof everyشَیْءٍthingعٰلِمِیْنَ Knowers 21. Al-Anbya Page 329وَ مِنَAnd ofالشَّیٰطِیْنِthe devilsمَنْ(were some) whoیَّغُوْصُوْنَwould diveلَهٗfor himوَ یَعْمَلُوْنَand would doعَمَلًاworkدُوْنَother thanذٰلِكَ ۚthatوَ كُنَّاAnd We wereلَهُمْof themحٰفِظِیْنَۙGuardians وَ اَیُّوْبَAnd Ayubاِذْwhenنَادٰیhe calledرَبَّهٗۤ(to) his LordاَنِّیْIndeed [I]مَسَّنِیَhas touched meالضُّرُّthe adversityوَ اَنْتَand Youاَرْحَمُ(are) Most Mercifulالرّٰحِمِیْنَۚۖ(of) the Merciful فَاسْتَجَبْنَاSo We respondedلَهٗto himفَكَشَفْنَاand We removedمَاwhatبِهٖ(was) on himمِنْofضُرٍّ(the) adversityوَّ اٰتَیْنٰهُAnd We gave himاَهْلَهٗhis familyوَ مِثْلَهُمْand (the) like thereofمَّعَهُمْwith themرَحْمَةً(as) Mercyمِّنْfrom Ourselvesعِنْدِنَاfrom Ourselvesوَ ذِكْرٰیand a reminderلِلْعٰبِدِیْنَ for the worshippers وَ اِسْمٰعِیْلَAnd Ismailوَ اِدْرِیْسَand Idrisوَ ذَاand Dhul-Kiflالْكِفْلِ ؕand Dhul-Kiflكُلٌّallمِّنَ(were) ofالصّٰبِرِیْنَۚۖthe patient ones وَ اَدْخَلْنٰهُمْAnd We admitted themفِیْinرَحْمَتِنَا ؕOur MercyاِنَّهُمْIndeed theyمِّنَ(were) ofالصّٰلِحِیْنَ the righteous وَ ذَاAnd Dhun-NunالنُّوْنِAnd Dhun-Nunاِذْwhenذَّهَبَhe wentمُغَاضِبًا(while) angryفَظَنَّand thoughtاَنْthatلَّنْneverنَّقْدِرَWe would decreeعَلَیْهِupon himفَنَادٰیThen he calledفِیinالظُّلُمٰتِthe darkness(es)اَنْthatلَّاۤ(There is) noاِلٰهَgodاِلَّاۤexceptاَنْتَYouسُبْحٰنَكَ ۖۗGlory be to YouاِنِّیْIndeed, [I]كُنْتُI amمِنَofالظّٰلِمِیْنَۚۖthe wrongdoers فَاسْتَجَبْنَاSo We respondedلَهٗ ۙto himوَ نَجَّیْنٰهُand We saved himمِنَfromالْغَمِّ ؕthe distressوَ كَذٰلِكَAnd thusنُـْۨجِیWe saveالْمُؤْمِنِیْنَ the believers وَ زَكَرِیَّاۤAnd Zakariyaاِذْwhenنَادٰیhe calledرَبَّهٗ(to) his LordرَبِّMy Lord!لَا(Do) notتَذَرْنِیْleave meفَرْدًاaloneوَّ اَنْتَwhile Youخَیْرُ(are) [the] Bestالْوٰرِثِیْنَۚۖ(of) the inheritors فَاسْتَجَبْنَاSo We respondedلَهٗ ؗto himوَ وَهَبْنَاand We bestowedلَهٗon himیَحْیٰیYahyaوَ اَصْلَحْنَاand We curedلَهٗfor himزَوْجَهٗ ؕhis wifeاِنَّهُمْIndeed theyكَانُوْاused (to)یُسٰرِعُوْنَhastenفِیinالْخَیْرٰتِgood deedsوَ یَدْعُوْنَنَاand they supplicate to Usرَغَبًا(in) hopeوَّ رَهَبًا ؕand fearوَ كَانُوْاand they wereلَنَاto Usخٰشِعِیْنَ humbly submissive 21. Al-Anbya Page 330وَ الَّتِیْۤAnd she whoاَحْصَنَتْguardedفَرْجَهَاher chastityفَنَفَخْنَاso We breathedفِیْهَاinto herمِنْofرُّوْحِنَاOur Spiritوَ جَعَلْنٰهَاand We made herوَ ابْنَهَاۤand her sonاٰیَةًa signلِّلْعٰلَمِیْنَ for the worlds اِنَّIndeedهٰذِهٖۤthisاُمَّتُكُمْ(is) your religionاُمَّةًreligionوَّاحِدَةً ۖؗoneوَّ اَنَاand I Amرَبُّكُمْyour Lordفَاعْبُدُوْنِ so worship Me وَ تَقَطَّعُوْۤاBut they cut offاَمْرَهُمْtheir affairبَیْنَهُمْ ؕamong themselvesكُلٌّallاِلَیْنَاto Usرٰجِعُوْنَ۠(will) return

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Translation of Verse 76-93

(21:76) We bestowed the same favour upon Noah. Recall, when he cried to Us before;⁶⁸ We accepted his prayer and delivered him and his household from the great distress⁶⁹

(21:77) and We helped him against a people who rejected Our signs as false. They were indeed an evil people and so We drowned them all.

(21:78) We bestowed the same favour upon David and Solomon. Recall, when they gave judgement regarding a tillage into which the sheep of some people had strayed at night, and We were witnesses to their judgement.

(21:79) We guided Solomon to the right verdict, and We had granted each of them⁷⁰ judgement and knowledge. We made the mountains and the birds celebrate the praise of Allah⁷¹ with David. It was We Who did all this.

(21:80) It was We Who taught him the art of making coats of mail for your benefit so that it may protect you from each other's violence.⁷² Do you, then, give thanks?⁷³

(21:81) And We subdued the strongly raging wind to Solomon which blew at his bidding towards the land We blessed.⁷⁴ We know everything.

(21:82) And We subdued many devils who dived (into the sea) for him and carried out other jobs besides that. We kept watch over all of them.⁷⁵

(21:83) We bestowed (the same wisdom, judgement and knowledge) upon Job.⁷⁶ Recall, when he cried to his Lord: "Behold, disease has struck me and You are the Most Merciful of those that are merciful."⁷⁷

(21:84) We accepted his prayer and removed the affliction⁷⁸ from him, and We not only restored to him his family but as many more with them as a mercy from Us and as a lesson to the worshippers.⁷⁹

(21:85) And (We bestowed the same favour) upon Ishmael, Idris⁸⁰ and Dhu al-Kifl,⁸¹ for they were all steadfast.

(21:86) And We admitted them into Our mercy, for they were of the righteous.

(21:87) And We bestowed Our favour upon Dhu al-Nun.⁸² Recall, when he went forth enraged,⁸³ thinking We have no power to take him to task.⁸⁴ Eventually he cried out in the darkness:"⁸⁵ There is no god but You. Glory be to You! I have done wrong."

(21:88) Thereupon We accepted his prayer, and rescued him from grief. Thus do We rescue the believers.

(21:89) And We bestowed favour upon Zechariah, when he cried to his Lord: "Lord! Leave me not solitary (without any issue). You are the Best Inheritor."

(21:90) So We accepted his prayer and bestowed upon him John, and We made his wife fit⁸⁶ (to bear a child). Verily they hastened in doing good works and called upon Us with longing and fear, and humbled themselves to Us.⁸⁷

(21:91) And also recall the woman who guarded her chastity:⁸⁸ We breathed into her of Our spirit,⁸⁹ and made her and her son a Sign to the whole world.⁹⁰

(21:92) Verily this community of yours is a single community, and I am your Lord; so worship Me.

(21:93) But they tore asunder their faith into many parts.⁹¹ But to Us they are bound to return.

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Commentary

68. Reference is made here to Noah’s prayer to God following a very long period of struggle to reform his people: ‘O Lord! I have been overwhelmed; come to my help’ (al-Qamar 54: 10). ‘O Lord, do not spare a single unbelieving soul on the earth’ (Nah 71: 26).

69. ‘Great distress’ signifies either the distressful state of living in the midst of an evil people, or the woeful condition of the Flood. (For details about the story of Noah, see al-A ‘raf 7: 59-64; Yunus 10: 71-4; Hid 11: 25-48 and Bani Isra’il 17: 3.)

70. This incident is not mentioned in the Bible. Nor do we find any trace of it in Judaic literature.

According to Muslim commentators on the Qur’an, the incident described relates to an episode when someone’s herd of goats trespassed on to another person’s field at night. The aggrieved person petitioned the Prophet David, who decided that the goats should be taken from their owner and given to the aggrieved person. The Prophet Solomon, on the other hand, disagreed with this judgement, holding that the goats should only be retained by the aggrieved party until the field was restored to its original state by the owner of the goats. . (See the comments of Ibn Kathir and al-Qurtubi on_verses 78-9 in their respective Commentaries — Ed.).

The Qur’an, however, does not provide any details about this case, nor is: there any direct information about the matter in the Hadith. Since such details are absent from the Qur’an and cannot be corroborated on the authority of the Prophet Muhammad (peace be on him) in Hadith, it cannot be said with certainty, therefore, what the authoritative Islamic position on the question is.

This accounts for the variety of opinions of Hanafi, Shafi‘, Maliki and other Muslim jurists on the question of whether the owner of the goats should be penalized if his herd damages a field; and what penalty if any is to be levied, i.e. the quantum and mode of such a penalty.

Mention of this particular incident as it relates to David and Solomon just goes to emphasize that even though Prophets are endowed by God. with extraordinary powers and abilities, they still remain hun.an beings and do not partake of His Divinity. In this particular case, when God did not provide any guidance to David through revelation, the father’s own decision was incorrect.

On the other hand, God provided Solomon with the right decision. This. is significant in so far as both David and Solomon were Prophets. It is also noteworthy that both these Prophets have been referred to as individuals endowed with great personal qualities, conferred upon them by God, but this did not make them equal to God. Incidentally, the above verse also establishes that if two judges rule on a case and find differently, and regardless that only one judgement is correct, both judges will be considered vindicated in their rulings provided they have the necessary qualifications, knowledge and experience, needed for judging that case. This point is elaborated upon in traditions from the Prophet (peace be on him). In a tradition on the authority of ‘Amr ibn al-As it is reported that the Prophet (peace be on him) said: ‘If a magistrate judges, exerting himself to the full, and arrives at the right judgement he. will receive twice the reward whereas if he judges, exerting himself to the full, but errs in his judgement, he will receive a single reward.’ (See Abu Da’ud and Ibn Majah.) A tradition from: Buraydah mentions that the Prophet (peace be on him) said: ‘Judges are of three kinds: one of them will go to Paradise while the other two will go to Hell. He who discerns the truth and decides the case accordingly, will go to Paradise. However, he who discerns the truth and yet decides otherwise will go to Hell.

Likewise, those judges who decide cases without the necessary knowledge will also go to Hell.’ (See Abu Da’ud, Sunan, K. al-Aqdiyah, ‘Bab fi al- Qadiukhti’ Ibn Majah, Sunan, K. al-Ahkam, ‘Bab al-Hakim yajtahid fa yusib al-Haqq’ — Ed.)

71. The words used here are (with David) rather than (‘for David’). In other words, the mountains and the birds, along with David, were made subservient; not that the mountains and birds were subservient to David.

As a result, the mountains and the birds together with David celebrated the glory of God. The same point has been made elsewhere in the Qur’an: ‘It is We Who made the mountains subservient along with him: they celebrate Our praise at eventide and at the break of the day, and the birds were mustered together, each turning [to Allah]’ (Sad 38: 18-19). This is further explained by another verse: ‘We commanded the mountains to celebrate Our glory with him; and also the birds’ (Saba’ 34: 10).

The point which emerges from those passages is that when the Prophet David was saying his hymns, the mountains echoed with his loud, melodious - voice, causing the birds to suspend their flight just as if his voice had cast a spell upon them. This notion is further borne out by the following hadith: ‘Once, when Abu Musa al-Ash‘ari, who had an exceptionally melodious voice was reciting the Qur’an, the Prophet Muhammad (peace be on him) passed by and stopped at hearing the recitation. He listened to him for a while, and when he [i.e. Abu Musa] had finished, the Prophet exclaimed: ‘*He has a portion of Davud’s melodies”

72. This point is further elaborated upon in Sarah Saba’: ‘We made the iron soft for him [David] and commanded him: make coats of mail, balancing well the rings of the chain armor’ (Saba’ 34: 10-11). Thus we learn that God granted David complete mastery over iron, especially for military purposes. In the light of the historical and archaeological information these verses can be explained as follows: The Iron Age began somewhere between 1200 B.C. and 1000 B.C. which was the time of the Prophet Davud. The Hittites, inhabitants of Syria and Asia Minor, who had their hey-day during the period 2000 B.C. to 1200 B.C., were the first to invent techniques for melting and manufacturing iron; an expertise which they kept a closely-guarded secret. The iron that was thus made was, however, extremely expensive — like gold and silver and consequently the requisite techniques were not widely used. Later on, the Philistines also acquired this knowledge but they too kept it a closely-guarded secret. Before Saul’s accession to the throne, the Hittites and Philistines had continually defeated the Israelites and had almost driven them out of Palestine. According to the Bible, one of the factors which had ensured their superiority was their use of chariots and other weapons manufactured from iron (Joshua 17: 16; Judges 1: 19 and 4: 2-3). When Saul, under God’s command, became ruler in 1020 B.C., he crushed the Hittites and Philistines and recovered a major portion of Palestine. The Prophet David (1004 B.C.-965 B.C.) extended the Israelite domain to the rest of Palestine to Transjordan and a major part of Syria.

It was during this period that melting techniques, thus far only known to the Hittites and Philistines, were disclosed. Within a short period of time, other techniques of iron-manufacturing produced inexpensive iron, as a result of which iron products were manufactured and commonly used. Edom, in the southern part of Palestine, is immensely rich in iron ore. Recent archaeological excavations show at several places remnants of furnaces obviously used for melting and moulding iron. Indeed, a furnace excavated near Ezion-Geber, a port on the Gulf of Aqaba in the days of the Prophet Solomon, appears to have been built, on the very same principles. which are employed to. this day in blast furnaces. Quite naturally, Davud would have used this discovery of iron for military purposes since it was armor manufactured from this metal which in the then recent past, had created such difficulties for the Israelites.

73. For further details about Davud see al-Baqarah 2: 251, and Bani Isra’ il 17, nn. 7 and 63.

74. This is elaborated elsewhere in the Qur’an thus: ‘And We subjected the wind to Solomon: its early morning stride was a month’s journey, and its evening stride was a month’s journey’ (Saba’ 34: 12). Alternatively: “We subjected the wind to him to flow gently to his order, whithersoever he willed’ (Sad 38: 36). , We, thus, know that the Prophet Solomon (peace be on him) was granted control over the wind and that this greatly facilitated his voyages to places lying as far as a month’s sea-journey away; the wind favoring him both on his outward as well as return journeys. We learn both from Biblical sources and from modern researches that Solomon (peace be on him) embarked on large-scale naval expeditions. His fleet-sailing from Ezion-Geber through the Red Sea to Yemen, and to-countries lying to the south and east of his empire.

Similarly, another of Solomon’s fleets, called Tharashish in the Bible, operated at ports on the Mediterranean Sea and in Western countries.

The furnace which Solomon had built at Ezion-Geber for melting and molding iron ore was substantial — no other furnace of like size has so far been discovered anywhere in Eastern Asia or the Middle East. Archaeologists believe that the ore used in this furnace was brought from the iron and copper mines of ‘Araban in Edom. The iron and copper ore melted in this furnace was used for ship-building and for other purposes. This would, thus, seem to explain the meaning of the Qur’anic verse: ‘And We caused molten copper to flow for Solomon’ (Saba’ 34: 12).

This historical background also enables us to grasp what is meant by Solomon’s ‘mastery over the wind’. Sea voyages in those days were totally dependent upon favourable winds. And with God’s special favor Solomon’s fleet always enjoyed favorable winds. If Solomon enjoyed control over the wind so that he could order it to move in the direction he wished, as is implied in the Qur’anic statement ape: a (‘it blew at his bidding’, verse 81) this could only have been conferred upon him by God — such a task not being difficult for God. Furthermore, since God Himself granted Solomon this authority, it need not vex us here.

75. The point is thus elaborated in Surah Saba’: “There were jinns that worked in front of him by the permission of his Lord and if any of them turned aside from God’s command, God made him taste of the penalty of the Blazing Fire. They worked for him as he desired, making arches, images, basons as large as reservoirs, and cooking cauldrons fixed in their places: ‘Work you, sons of David; with thanks; but few of My servants are grateful!’’ Then, when We decreed Solomon’s death, nothing showed them his death except a little worm of the earth, which kept gnawing away at his staff; so when he fell down, the jinn saw plainly that if they had’ known the unseen, they would not have tarried in the humiliating penalty’ (Saba’ 34: 12-14).

This verse makes it quite plain that the satans who had been made subservient to the Prophet Solomon (peace be on him) and who performed many tasks for him, were, in fact, jinn. They were the same jinn who, according to the beliefs of Arab polytheists, had knowledge of those realms beyond sense-perception. If one studies the Qur’an with open eyes, and with a mind free of all biases and preconceived notions, it is clear what the Qur’an means when it uses the term ‘satans’ without any qualification, what those creatures are whom it refers to as jinn. It is also clear what kind of-jinn were considered by the polytheists of Arabia to possess knowledge of those realms beyond sense-perception.

Modern commentators on the Qur’an have gone to extreme lengths to prove that the jinn and satans who had been put under the Prophet Solomon’s control were in fact men from neighboring nations. The words of the Qur’an, however, exclude all such far-fetched interpretations. Additionally, wherever this story is recounted in the Qur’an, it occurs in a context and a style which leaves no grounds for such an interpretation. If the masons employed by Solomon were indeed human beings, then what prompted the Qur’an to mention those same masons in such an exceptional manner? For man’s ability to erect buildings, ranging from the pyramids of ancient Egypt to the skyscrapers of present-day New York, is well-known. And if it is human beings who are referred to here as jinn, what prince or business tycoon has not enjoyed the services of such ‘jinn’ and ‘satans’?

76. There is much controversy surrounding who Job was, when he lived, and to which nation he belonged. Researchers of the present times advance a variety of views. Some consider him to be an Israelite, some an Egyptian, while yet others regard him as an Arab, some are of the opinion that he lived at a time which preceded that of Moses, others that he was a contemporary of the Prophets David and Solomon, and still others that he belonged to an even later period. These scholars’ conjectures are based on the Book of Job, part of the Bible, and are on their differing views about the language, style and contents to be found in that Book. Barring this, there is no other historical evidence for such speculation. As for the Book of Job itself, it is marked by many contradictions and inconsistencies. Moreover, its content varies from the Qur’an to such. an extent that the two cannot be reconciled with each other. We are unable, therefore, to trust the Book of Job. The only plausible evidence to be found is that contained in the Book of Isaiah and the Book of Ezekiel, as these books are relatively more reliable from an historical viewpoint. Isaiah lived in the eighth century and Ezekiel in the tenth century B.C. It is certain, therefore, that Job lived either in the ninth century B.C. or earlier. In so far as his origins are concerned, it would appear from al-Nisa’ 4: 163 and al-An‘am 6: 84 that Job was an Israelite. However, the contention of Wahb ibn al-Munabbih that Job was a descendant of Esa, son of the Prophet Isaac cannot be altogether dismissed. (See al-Tabari, Ta’rikh, vol. 1, p. 226 — Ed.)

77. This supplication is marked by unusual sublimity and refinement. Job mentions his suffering in the merest of words and then concludes by simply saying: “You are the Most Merciful of those that are merciful.’ He gives vent to no grievance or complaint; expresses no desire to be fulfilled, no demand to be met. The very style of the supplication suggests that it was made by an extremely patient, content, gracious and self-respecting person; but who, being overwhelmed with suffering, was compelled to utter a few words and no more.

The situation seems similar to that of a dignified and self-respecting person who, long afflicted by starvation, happens to meet someone magnanimous, and to whom he simply says: ‘I am extremely hungry and you are kind and generous.’ He utters these words under the compulsion of his starvation, but is able to say no more. But the succinctness of the expression renders the statement very powerful, extremely rich in meaning.

78. From Surah Sad one learns (see verse 38: 42 ff.) that God told Job: ‘Strike [the ground] with your foot. Here is cool water to wash and to drink’ and so, as soon as Job struck the ground with his foot, God caused a natural spring to flow for him. Its water had a special medicinal property which cured Job when he either drank of it or bathed in it. This mode of treatment provides some clue as to Job’s illness, suggesting as it does some sort of severe skin disorder. This view is also corroborated by the Bible which mentions that Job was afflicted with ‘loathsome sores from the sole of his foot to the crown of his head’. (See Job 2: 7.)

79. The Prophet Job’s story as narrated in the Qur’an shows him as the embodiment of patience and perseverance. It also emphasizes that his life was a model for the pious and the devout. On the other hand, the account of his life in the Bible (see the Book of Job) conjures up an entirely different image — a picture of one who levels nothing but complaint against God. Job is mentioned as saying: ‘Let the day perish wherein I was born’ (Job 3: 3). ‘Why did I not die - at birth, come forth from the womb and expire?’ (Job 3: 11). He is ever ready to complain against God: ‘O that my vexation were weighed, and all my calamity laid in the balances! For then it would be heavier than the sand of the sea; - therefore my words have been rash. For the arrows of the Almighty are in me, my spirit drinks their poison; the terrors of God are arrayed against me’ (Job 6: 2-4). Additionally, ‘If I sin, what do I do to thee, thou watcher of men? Why hast thou made me thy mark? Why have I become a burden to thee? Why dost’ thou not pardon my transgression and take away my iniquity?’ (Job 7: 20-1).

Job further says: ‘I will say to God, do not condemn me; let me know why thou dost contend against me. Does it seem good to thee to oppress, to despise the work of thy hands, and favor the designs of the wicked?’ (Job 10: 2-3).

Three of Job’s friends try to console him and urge him to be patient, and to submit to God’s will. Yet all this has no effect on him. Reacting to their exhortation, he lambasts God once again and fails to see any wisdom or purpose in his suffering. He simply regards it as a calamity, a calamity striking a righteous and pious person like himself. He takes strong exception to that arrangement whereby the wrong-doers seemingly prosper whereas the pious suffer. Recounting his own good deeds, he then turns to the sufferings, which in his view, God inflicted upon him. He openly challenges God to explain why he is subjected to this kind of treatment. His outburst against God reaches such a crescendo that Job’s friends desert him. When these three friends no longer respond to Job’s diatribe against his Creator, the fourth person, so far a silent listener, intervenes and severely rebukes Job, for Job holds himself to be in the right, instead of God. Job’s speech is interrupted by God where after we encounter a verbal debate between the two (see Job, chaps. 10, 16, 32, 41 and 42).

It is hard to believe, while reading these passages, that the account pertains to the same Job who has been presented in the Qur’an as a paragon of patience, and whose life was considered instructive for all those who are devout.

What is especially bewildering about the account in the Bible’s Book of Job is that its early part says one thing, the middle part something else, and the concluding part something totally different again; there is no consistency between its different parts. The opening part presents Job as pious -and God-fearing, as basically a good person who, apart from these qualities, was also extremely wealthy to the extent of being the richest man in the East. Once God’s son, accompanied by Satan, called on God, and during this meeting God took pride in His servant, Job. To this Satan responded by saying that Job could not be other than God’s grateful servant for He had after all blessed him so immensely, but would Job be the same if God were to snatch away his possessions. Satan argued that Job would disown God if this were the case. Satan, therefore, threw down a challenge to God on this count. God accepted the challenge and delegated all authority to Satan, authorizing him to do whatever pleased him, but cautioning him against doing anything against Job’s person.

Satan deprived Job of everything, including his family. Although this rendered Job alone and penniless, it still did not distract him. Instead, he ‘fell upon the ground and worshipped’, saying: ‘Naked I came from my mother’s womb, and naked shall I return; the Lord gave, and the Lord has taken away; blessed be the name of the Lord’ (Job 1: 20-1). Yet another encounter took place in the heavens, and this attended by the son of God and Satan. God took this opportunity to assail Satan, telling him that Job had proved his mettle. Again Satan challenged God, saying that if Job were to be afflicted by extreme physical suffering, he would then disown and blaspheme against God. God, once again authorized Satan to go ahead with his machinations, asking him only to spare Job’s life. On his return, Satan afflicted Job, ‘with loathsome sores from the sole of his foot to the crown of his head’ (Job 2: 7). Job’s wife said to him: ‘Do you still hold fast your integrity? Curse God, and die’ Job 2: 9). To this, he replied: ‘You speak as one of the foolish women would speak. Shall we receive good at the hand of God, and shall we not receive evil?’ (Job 2: 10).

The above account provides a summary of the first two chapters of the Book of Job. The third chapter, however, opens with a marked change in tone and tenor, and this continues until Chapter 42. These chapters provide a long account of Job’s impatience, of bitter complaint and allegation against God, thus proving that God’s estimate of Job, as identified in the earlier part of the Book of Job, was false whereas Satan’s view was true. Chapter 42 concludes.

with Job seeking God’s pardon after engaging in a prolonged conflict with Him. Job, did not, however, seek God’s pardon out of his thanks to and trust in God. He was, rather, moved to seek God’s pardon because he was severely rebuked by Him. In response to all this God removes all Job’s afflictions and blesses him. Whilst studying the last part of the Book of Job, one cannot help but feel that neither God nor Job stood up to Satan’s challenge. God compelled Job to seek His pardon and readily accepted his repentance so that He would not suffer Satan’s humiliation.

The contents of the Book of Job eloquently attest, therefore, that it is neither God’s work, nor even that of Job’s. It was not even written during Job’s life-time; rather, centuries later, someone wrote a legendary story about Job.

The main characters of the story — Job, Eliphaz Temanite, Bildad the Shuhite, Zophar the Neamatite, Elihu the son of Barachel the Buzite — come from the author’s own world-view and not historical reality. The poetic and literary qualities of the Book of Job may certainly be praised; there are, however, no grounds to consider the work as ‘Scriptures’, as one of the heavenly books.

This work is no more a true mirror of Job’s character than is the legendary tale of Joseph and Zelicha a true mirror of Joseph’s character. Perhaps it is even less so. At most, all that can be said is that the accounts in the preliminary and concluding parts of the work have an element of historical truth. These elements must have reached the author either via oral traditions current in his time or through works which are now extinct.

80. For further details see Maryam 19, n. 33 above.

81. Dhu al-Kifl literally means ‘a man of good luck’; good luck not in terms of worldly benefits but rather in the sense of possessing moral excellence and so receiving reward from God in the Hereafter: Dhu al-Kifl was also the title rather than the proper name of the person concerned. The Qur’an mentions him twice and on both occasions it is the title rather than the name that is mentioned.

Commentators on the Qur’an have presented a myriad of opinions about the identity of Dhu al-Kifl and about the period during which he lived. Some are of the opinion that Dhu al-Kifl is the equivalent of Zechariah. * Others are of the opinion that he was Ilyas (Elijah); still others consider him to be Joshua the son of Nun, and even successor to Elisha, or Job’s son who later became a Prophet and bore the name of Bishr. Al-Alusi has expressed the following view: “The Jews claim that he was the Prophet Ezekiel who was honored with prophethood during the captivity of the Israelites in 597 B.C. He performed his mission as a Prophet in a town close to the Chebar river.’ (See his Ruh al-Ma‘ani, vol. 17, p. 82 — Ed.) In view of this great diversity of opinions, it is difficult to be certain who Dhu al-Kifl exactly was. Qur’anic commentators of recent times are inclined to the view that he was in fact Ezekiel. We, however, have failed to find any firm grounds in support of this view. Nevertheless, if any good evidence to this effect were to become available one would like to support it. This is so since the description of Ezekiel in the Book of Ezekiel seems to confirm the’ characterization of Dhu al-Kifl in this verse — viz. his being patient and righteous. Ezekiel was made a captive by Nebuchadnezzar before the fall of Jerusalem. Nebuchadnezzar also established a colony of exiles by the river Chebar calling it Tel Aviv, and it was here, in 594 B.C. that Ezekiel was designated a Prophet. He was then 30 years of age. *This is patently wrong as we shall show later. This, again, is erroneous since in Surah Sad the two are mentioned as separate persons. For a full 22 years he continuously warned the captive Israelites as well as the self-indulgent inhabitants and rulers of Jerusalem of the need to heed the truth. His devotion to his mission may be gauged from the report that in the ninth year of his mission his wife, whom he called the ‘delight of his eyes’, passed away. When people came to offer their condolences, he made use of this occasion to warn them of God’s impending chastisement (Ezekiel 24: 15-27).

It seems pertinent to point out here that the Book of Ezekiel is one of the few books in the Bible which seems to have been truly revealed by God.

82. Reference is made here to the Prophet Jonah (peace be on him). At some places in the Qur’an he is mentioned by his proper name and at others only his title, ‘Dhu al-Nun’ (the man of the fish) is used. This title does not mean that he was engaged in catching or selling fish, but rather indicates the fish which with God’s leave, devoured him, as has been described in al-Saffat (37: 142). (For further details see Towards Understanding the Qur’ an, vol. IV, Yunus 10, nn. 98-100, pp. 66-8, and al-Saffat 37, nn. 77-8.)

83. Angry with his people, Jonah suddenly upped and left them. He did so before receiving God’s command to emigrate — a command that would have provided him with the necessary justification for relinquishing the duties he had been assigned.

84. Believing that his people would soon be afflicted with God’s chastisement, Jonah decided to find a refuge that would save him from this.

This in itself was not objectionable, but what was objectionable, was that a Prophet should leave his post without God’s permission.

85. Darkness here refers to that darkness in the belly of the fish, further compounded by the darkness of the sea.

86. For a detailed discussion see Towards Understanding the Qur'an, vol. 1, Al ‘Imran 3: 37-41 and nn. 35-42, pp. 249-52 and Maryam 19: 2-15 above.

The Qur’anic statement that God made Zechariah’s wife fit for him refers to the fact that God cured her of her infertility thus enabling her to conceive in spite of her old age. The remaining part of the verse: ‘You are the best Inheritor’, means that he would have no regrets even if he was not blessed with any offspring for God suffices to inherit.

87. It is pertinent here to recall the purpose for which the Prophets were raised. Zechariah’s (peace be on him) story is repeated in order to emphasize that all the Prophets were no more than human beings and servants of God, who were devoid of even a shred of divinity. Nor did the Prophets have the power to grant offspring to others, for they themselves had to pray to God whenever they were in need of their own.

Jonah’s case is also mentioned for a purpose. For even though he was a Prophet of great stature, he was nevertheless taken to task by God when he suffered a lapse. Later, when he turned to God in sincere penitence and humility, he received the exceptional favor of being brought out alive from the belly of the fish which had devoured him. The Prophet Job’s story was also narrated to illustrate that it was not unusual for Prophets, like other human beings, to be subjected to suffering. When a Prophet is thus afflicted he turns to God, in prayer, in the hope that He will remove that affliction from him, as did Job.

Another important point which is underscored here is that all Prophets believed in God’s Oneness and addressed all their needs to Him alone.

Furthermore, God has always come to a Prophet’s rescue in exceptional ways.

Although they may initially face a variety of afflictions, their prayers are eventually granted in a rather miraculous fashion.

88. The reference made here is to Mary.

89. The Qur’an also makes the following statement about the Prophet Adam: ‘I am about to create man from clay. When I have fashioned him in due proportion and breathed into him of My spirit, prostrate yourselves before him’ (Sad 38: 71-2). The same statement is made in several places about the Prophet Jesus (peace be on him): ‘The Messiah, Jesus, son of Mary, was only a Messenger of Allah, and His command that He conveyed unto Mary, and a spirit from Him’ (al-Nisa’ 4: 171). The Qur’an also states elsewhere that Mary was the daughter of ‘Imran, who guarded her chastity that: We breathed [into her body] of Our Spirit’ (al-Tahrim 66: 12).

It is noteworthy that God describes the birth of Jesus and of Adam in identical terms. For example, it has been said: ‘Surely the similitude of the creation of Jesus in the sight of Allah is as the creation of Adam whom He created out of dust, then said to him ‘‘Be’’ and he was’ (Al ‘Imran 3: 59). (See Towards Understanding the Qur’an, vol. I, Al ‘Imran, 3: 59, p. 260 — Ed.) It would appear from these verses that when God brings someone into being directly by His command, rather than by the ordinary process of procreation, the expression used for it is: ‘breathing of God’s spirit’. The spirit is ascribed to God since its breathing is something miraculous. (For further details see Towards Understanding the Qur’ an, vol. Il, al-Nisa’ 4, nn. 212-13, p. 116 — Ed.)

90. Neither Jesus nor Mary had any share whatsoever in godhead. They were merely those among many signs from God. For a full discussion on the meaning of ‘sign’, see Maryam 19, n. 21 above; and al-Mu' minun 23, n. 43,

91. The imperative to serve God is addressed to all mankind. All human beings were originally part of one community, followers of the same faith. All the Prophets who were raised to guide mankind, called people to that same religion. The core of this religion being that the One True God alone is Lord 0f all mankind, and He alone should be served and worshipped. Those religions which emerged later in history are all distortions of this one true, original religion. Some elements of this original religion were taken over by a particular creed while other elements were taken over by yet different creeds with a great innovations added later.

These deviations from and distortions of, the original religion have given rise to a multiplicity of religions. It would, however, be altogether wrong to consider the Prophets as being the founders of these different religions or even to blame them for giving rise to religious disagreements among mankind. True, followers of different religions today claim their allegiance to Prophets of different ages, but such claims do not establish that the Prophets were responsible for the founding of these. God’s Prophets called people to embrace only the one true religion, and to serve only the One True God.