ぴ
͡ュ∇ヲ∠ホゅ∠Α
やヲ⊥ヤ⊥カ∇キや
∠チ∇ケxΙや
∠る∠シzギ∠ボ⊥ヨャや
ヴ͡わzャや
∠ょ∠わ∠ミ
⊥ヮzヤャや
∇ユ⊥ム∠ャ
∠Ι∠ヱ
やヱぁギ∠ゎ∇ゲ∠ゎ
び
(O people! Ent er t he holy land which Allah has assigned t o you and t urn not back (in flight ).) (5:21)
However, some scholars said t hat t he holy land is Jericho, (Ariha') and t his opinion was ment ioned from Ibn ` Abbas and ` Abdur-Rahman bin Zayd.
Aft er t he years of wandering ended fort y years lat er, in t he company of Yuwsha` (Joshua) bin Nun, Allah allowed t he Children of Israel t o conquer t he holy land on t he eve of a Friday. On t hat day, t he sun was kept from set t ing for a lit t le more t ime, unt il vict ory was achieved. When t he Children of Israel conquered t he holy land, t hey were commanded t o ent er it s gat e while,
ぴ
や⇔ギzイ⊥シ
び
(prost rat ing) in appreciat ion t o Allah for making t hem vict orious, t riumphant , ret urning t hem t o t heir land and saving t hem from being lost and wandering. Al-` Awfi said t hat Ibn ` Abbas said t hat ,
ぴ
∇やヲ⊥ヤ⊥カ∇キや∠ヱ
∠ゆゅ∠ら∇ャや
や⇔ギzイ⊥シ
び
(and ent er t he gat e Suj j adan) means, "While bowing''. Ibn Jarir report ed Ibn ` Abbas saying,
ぴ
∇やヲ⊥ヤ⊥カ∇キや∠ヱ
∠ゆゅ∠ら∇ャや
や⇔ギzイ⊥シ
び
(and ent er t he gat e in prost rat ion) means, "Through a small door while bowing.'' Al-Hakim narrat ed it , and Ibn Abi Hat im added, "And t hey went t hrough t he door backwards!'' Al-Hasan Al-Basri said t hat t hey were ordered t o prost rat e on t heir faces when t hey ent ered t he cit y, but Ar-Razi discount ed t his explanat ion. It was also said t hat t he Suj ud ment ioned here means, ` submissiveness', for act ually ent ering while prost rat ing is not possible.
Khasif said t hat ` Ikrimah said t hat Ibn ` Abbas said, "The door ment ioned here was facing t he Qiblah.'' Ibn ` Abbas, Muj ahid, As-Suddi, Qat adah and Ad-Dahhak said t hat t he door is t he door of Hit t ah in Iylya', which is Jerusalem. Ar-Razi also report ed t hat some of t hem said t hat it was a door in t he direct ion of t he Qiblah''. Khasif said t hat ` Ikrimah said t hat Ibn ` Abbas said t hat t he Children of Israel ent ered t he door sideways. As-Suddi said t hat Abu Sa` id Al-Azdy said t hat Abu Al-Kanud said t hat ` Abdullah bin Mas` ud said t hat t hey were commanded t o, u
ぴ
∇やヲ⊥ヤ⊥カ∇キや∠ヱ
∠ゆゅ∠ら∇ャや
や⇔ギzイ⊥シ
び
(ent er t he gat e in prost rat ion (or bowing wit h humilit y)) but inst ead, t hey ent ered while t heir heads were raised in defiance.
Allah said next ,
ぴ
∇やヲ⊥ャヲ⊥ホ∠ヱ
∀るzト͡ェ
び
(and say: ` Hit t ah'). Ibn ` Abbas comment ed, "Seek Allah's forgiveness.'' Al-Hasan and Qat adah said t hat it means, "Say, ` Relieve us from our errors.''
ぴ
∇ゲ͡ヘ∇ピzル
∇ユ⊥ム∠ャ
∇ユ⊥ム⇒∠Β⇒∠ト∠カ
⊥ギΑ͡ゴ∠レ∠シ∠ヱ
∠リΒ͡レ͡ジ∇エ⊥ヨ∇ャや
び
(and We shall forgive you your sins and shall increase (reward) for t he good-doers) Here is t he reward for fulfilling Allah's commandment . This Ayah means, "If you implement what We commanded you, We will forgive your sins and mult iply your good deeds.'' In summary, upon achieving vict ory, t he Children of Israel were commanded t o submit t o Allah in t ongue and deed and, t o admit t o t heir sins and seek forgiveness for t hem, t o be grat eful t o Allah for t he blessings He gave t hem, hast ening t o do t he deeds t hat Allah loves, as He said,
ぴ
や∠ク͡ま
∠¬べ∠ィ
⊥ゲ∇ダ∠ル
͡ヮzヤャや
⊥ウ∇わ∠ヘ∇ャや∠ヱ
-∠ろ∇Α∠ぺ∠ケ∠ヱ
∠サゅzレャや
∠ラヲ⊥ヤ⊥カ∇ギ∠Α
ヴ͡プ
͡リΑ͡キ
͡ヮzヤャや
⇔ゅィ∠ヲ∇プ∠ぺ
-∇ウあら∠ジ∠プ
͡ギ∇ヨ∠エ͡よ
∠マあよ∠ケ
⊥ロ∇ゲ͡ヘ∇ピ∠わ∇シや∠ヱ
⊥ヮzル͡ま
∠ラゅ∠ミ
ゅ∠よ͡ヲ∠ゎ
び
(When t here comes t he help of Allah (t o you, O Muhammad against your enemies) and t he conquest (of Makkah). And you see t hat t he people ent er Allah's religion (Islam) in crowds. So glorify t he praises of your Lord, and ask His forgiveness. Verily, He is t he One Who accept s t he repent ance.) (110). Allah said,
ぴ
∠メzギ∠ら∠プ
∠リΑ͡グzャや
ヲ⊥ヨ∠ヤ∠ニ
∇や
⇔Ι∇ヲ∠ホ
∠ゲ∇Β∠ビ
ヵ͡グzャや
∠モΒ͡ホ
∇ユ⊥ヰ∠ャ
び
(But t hose who did wrong changed t he word from t hat which had been t old t o t hem for anot her).
»
∠モΒ͡ホ
ヶ͡レ∠ら͡ャ
∠モΒ͡もや∠ゲ∇シ͡ま
やヲ⊥ヤ⊥カ∇キや
∠ゆゅ∠ら∇ャや
や⇔ギzイ⊥シ
やヲ⊥ャヲ⊥ホ∠ヱ
:
∩∀るzト͡ェ
やヲ⊥ヤ∠カ∠ギ∠プ
ラヲ⊥ヘ∠ェ∇ゴ∠Α
ヴヤ∠ハ
ユ͡ヰ͡ワゅ∠わ∇シ∠ぺ
やヲ⊥ャzギ∠ら∠プ
∩やヲ⊥ャゅ∠ホ∠ヱ
∀るzら∠ェ
ヶ͡プ
り∠ゲ∇バ∠セ
«
(The Children of Israel were commanded t o ent er t he door while bowing and t o say ` Hit t ah'. Yet , t hey ent ered t he door on t heir behinds, dist ort ing t he words. They said; ` Habbah (seed), in Sha` rah (a hair).')
An-Nasa'i recorded t his part of it from Abu Hurayrah only, but he has a chain from t he Prophet , explaining Allah's st at ement ,
ぴ
∀るzト͡ェ
び
(` Hit t ah'), saying, "So t hey deviat ed and said ` Habbah.'' Similar was recorded by ` Abdur-Razzaq, and his rout e was also collect ed by Al-Bukhari. Muslim and At -Tirmidhi narrat ed similar versions of t his Hadit h, At -Tirmidhi said, "Hasan Sahih.''
The summary of what t he scholars have said about t his subj ect is t hat t he Children of Israel dist ort ed Allah's command t o t hem t o submit t o Him in t ongue and deed. They were commanded t o ent er t he cit y while bowing down, but t hey ent ered while sliding on t heir rear ends and raising t heir heads! They were commanded t o say, ` Hit t ah' meaning, "Relieve us from our errors and sins.'' However, t hey mocked t his command and said, "Hint ah (grain seed) in Sha` irah (barley).'' This demonst rat es t he worst t ype of rebellion and disobedience, and it is why Allah released His anger and punishment upon t hem, all because of t heir sinning and defying His commands. Allah said,
ぴ
ゅ∠レ∇ャ∠ゴル∠ほ∠プ
ヴ∠ヤ∠ハ
∠リΑ͡グzャや
∇やヲ⊥ヨ∠ヤ∠ニ
や⇔ゴ∇ィ͡ケ
∠リあョ
͡¬べ∠ヨzジャや
ゅ∠ヨ͡よ
∇やヲ⊥ルゅ∠ミ
∠ラヲ⊥ボ⊥ジ∇ヘ∠Α
び
(So We sent upon t he wrongdoers Rij z (a punishment ) from t he heaven because of t heir rebellion.)
Ad-Dahhak said t hat Ibn ` Abbas said, "Every word in Allah's Book t hat says Rij z means, ` a punishment .''' Muj ahid, Abu Malik, As-Suddi, Al-Hasan and Qat adah were report ed t o have said t hat Rij z means ` Torment .' Ibn Abi Hat im narrat ed t hat Sa` d bin Malik, Usamah bin Zayd and Khuzaymah bin Thabit said t hat t he Messenger of Allah said,
»
⊥ラヲ⊥ハゅzトャや
∀ゴ∇ィ͡ケ
.
∀ゆや∠グ∠ハ
∠ゆあグ⊥ハ
͡ヮ͡よ
∇リ∠ョ
∠ラゅ∠ミ
ユ⊥ム∠ヤ∇ら∠ホ
«
(The plague is a Rij z, a punishment wit h which Allah punished t hose before you.)
This is also how An-Nasa'i recorded t his Hadit h. In addit ion, t he basis of t his Hadit h was collect ed in t he Two Sahihs,
»
や∠ク͡ま
⊥ユ⊥わ∇バ͡ヨ∠シ
∠ラヲ⊥ハゅzトャや
∃チ∇ケ∠ほよ
ゅ∠ヤ∠プ
ゅ∠ワヲ⊥ヤ⊥カ∇ギ∠ゎ
«
(If you hear of t he plague in a land, t hen do not ent er it .)
Ibn Jarir recorded Usamah bin Zayd saying t hat t he Messenger of Allah said,
»
zラま
や∠グ∠ワ
∠ノ∠ィ∠ヲ∇ャや
∠ユ∠ボzジャや∠ヱ
∀ゴ∇ィ͡ケ
∠ゆあグ⊥ハ
͡ヮ͡よ
⊥ヂ∇バ∠よ
͡ユ∠ョ⊥ほ∇ャや
ユ⊥ム∠ヤ∇ら∠ホ
«
(This calamit y and sickness (i.e. t he plague) is a Rij z, a punishment wit h which some nat ions who were before you were punished.)
The basis of t his Hadit h was also collect ed in t he Two Sahihs.
ぴ
͡ク͡ま∠ヱ
ヴ∠ボ∇ジ∠わ∇シや
ヴ∠シヲ⊥ョ
͡ヮ͡ョ∇ヲ∠ボ͡ャ
ゅ∠レ∇ヤ⊥ボ∠プ
ゆ͡ゲ∇ッや
∠ポゅ∠ダ∠バあよ
∠ゲ∠イ∠エ∇ャや
∇れ∠ゲ∠イ∠ヘルゅ∠プ
⊥ヮ∇レ͡ョ
ゅ∠わ∠レ∇をや
∠り∠ゲ∇ゼ∠ハ
ゅ⇔レ∇Β∠ハ
∇ギ∠ホ
∠ユ͡ヤ∠ハ
ぁモ⊥ミ
∃サゅ∠ル⊥ぺ
∇ユ⊥ヰ∠よ∠ゲ∇ゼzョ
∇やヲ⊥ヤ⊥ミ
∇やヲ⊥よ∠ゲ∇セや∠ヱ
リ͡ョ
͡ベ∇コあケ
͡ヮzヤャや
∠Ι∠ヱ
∇や∇ヲ∠ん∇バ∠ゎ
ヴ͡プ
͡チ∇ケxΙや
∠リΑ͡ギ͡ジ∇ヘ⊥ョ
び
(60. And (remember) when Musa asked for wat er for his people, We said: "St rike t he st one wit h your st ick.'' Then gushed fort h t herefrom t welve springs. Each (group of) people knew it s own place for wat er. "Eat and drink of t hat which Allah has provided and do not act corrupt ly, making mischief on t he eart h.'')
Allah said, "Remember My favor on you when I answered t he supplicat ion of your Prophet , Musa, when he asked Me t o provide you wit h wat er. I made t he wat er available for you, making it gush out t hrough a st one. Twelve springs burst out of t hat st one, a designat ed spring for each of your t ribes. You eat from t he manna and t he quails and drink from t he wat er t hat I provided for you, wit hout any effort or hardship for you. So worship t he One Who did t his for you.
ぴ
∠Ι∠ヱ
∇や∇ヲ∠ん∇バ∠ゎ
ヴ͡プ
͡チ∇ケxΙや
∠リΑ͡ギ͡ジ∇ヘ⊥ョ
び
(And do not act corrupt ly, making mischief on t he eart h) meaning, "Do not ret urn t he favor by commit t ing act s of disobedience t hat cause favors t o disappear.''
Ibn ` Abbas said t hat t he Children of Israel, "Had a square st one t hat Musa was commanded t o st rike wit h his st aff and, as a result , t welve springs burst out of t hat st one, t hree on each side. Each t ribe was, t herefore, designat ed a cert ain spring, and t hey used t o drink from t heir springs. They never had t o t ravel from t heir area, t hey would find t he same bount y in t he same manner t hey had in t he first area.''This narrat ion is part of t he long Hadit h t hat An-Nasa'i, Ibn Jarir and Ibn Abi Hat im recorded about t he t rials.
This st ory is similar t o t he st ory in Surat Al-` Araf (Chapt er 7) alt hough t he lat t er was revealed in Makkah. In Surat Al-A` raf, Allah used t he t hird person when He ment ioned t he Children of Israel t o t he Prophet and narrat ed what He favored t hem wit h. In t his Surat Al-Baqarah, which was revealed in Al-Madinah, Allah direct ed His Speech at t he Children of Israel. Furt her, Allah said in Surat Al-A` raf,
ぴ
∇ろ∠ジ∠イ∠らルゅ∠プ
⊥ヮ∇レ͡ョ
ゅ∠わ∠レ∇をや
∠り∠ゲ∇ゼ∠ハ
ゅ⇔レ∇Β∠ハ
び
(And t here gushed fort h out of it t welve springs) (7:160), describing what first occurred when t he wat er begins t o gush out . In t he Ayah in Surat Al-Baqarah, Allah described what happened lat er on, meaning when t he wat er burst out in full force. Allah knows best .
ぴ
∇ク͡ま∠ヱ
∇ユ⊥わ∇ヤ⊥ホ
ヴ∠シヲ⊥ヨ⇒∠Α
リ∠ャ
∠ゲ͡ら∇ダzル
ヴ∠ヤ∠ハ
∃ュゅ∠バ∠デ
∃ギ͡ェ∠ヱ
⊥ネ∇キゅ∠プ
ゅ∠レ∠ャ
∠マzよ∠ケ
∇ァ͡ゲ∇ガ⊥Α
ゅ∠レ∠ャ
ゅzヨ͡ョ
⊥ろ͡らレ⊥ゎ
⊥チ∇ケ∠Εや
リ͡ョ
ゅ∠ヰ͡ヤ∇ボ∠よ
ゅ∠ヰ͡もべzん͡ホ∠ヱ
ゅ∠ヰ͡ョヲ⊥プ∠ヱ
ゅ∠ヰ͡シ∠ギ∠ハ∠ヱ
ゅ∠ヰ͡ヤ∠ダ∠よ∠ヱ
∠メゅ∠ホ
∇ジ∠ゎ∠ぺ
∠ラヲ⊥ャ͡ギ∇ら∠わ
ン͡グzャや
∠ヲ⊥ワ
ヴ∠ル∇キ∠ぺ
ン͡グzャゅ͡よ
∠ヲ⊥ワ
∀ゲ∇Β∠カ
∇やヲ⊥ト͡ら∇ワや
や⇔ゲ∇ダ͡ョ
zラ͡み∠プ
ユ⊥ム∠ャ
ゅzョ
∇ユ⊥わ∇ャ∠ほ∠シ
び
(61. And (remember) when you said, "O Musa ! We cannot endure one kind of food. So invoke your Lord for us t o bring fort h for us of what t he eart h grows, it s herbs, it s cucumber it s Fum, it s lent ils and it s onions.'' He said, "Would you exchange t hat which is bet t er for t hat which is lower Go you down t o any t own and you shall find what you want !'')
The Children of Israel preferred Foods inferior to Manna and Quails
Allah said, "And remember My favor on you when I sent down t he manna and quails t o you, a good, pure, beneficial, easily acquired food. And remember your ungrat efulness for what We grant ed you. Remember how you asked Musa t o exchange t his t ype of food for an inferior t ype t hat consist s of veget at ion, and so fort h.'' Al-Hasan Al-Basri said about t he Children of Israel, "They were bored and impat ient wit h t he t ype of food t hey were provided. They also remembered t he life t hey used t o live, when t heir diet consist ed of lent ils, onions, garlic and herbs.'' They said,
ぴ
ヴ∠シヲ⊥ヨ⇒∠Α
リ∠ャ
∠ゲ͡ら∇ダzル
ヴ∠ヤ∠ハ
∃ュゅ∠バ∠デ
∃ギ͡ェ∠ヱ
⊥ネ∇キゅ∠プ
ゅ∠レ∠ャ
∠マzよ∠ケ
∇ァ͡ゲ∇ガ⊥Α
ゅ∠レ∠ャ
ゅzヨ͡ョ
⊥ろ͡らレ⊥ゎ
⊥チ∇ケ∠Εや
リ͡ョ
ゅ∠ヰ͡ヤ∇ボ∠よ
ゅ∠ヰ͡もべzん͡ホ∠ヱ
ゅ∠ヰ͡ョヲ⊥プ∠ヱ
ゅ∠ヰ͡シ∠ギ∠ハ∠ヱ
ゅ∠ヰ͡ヤ∠ダ∠よ∠ヱ
び
(O Musa ! We cannot endure one kind of food. So invoke your Lord for us t o bring fort h for us of what t he eart h grows, it s herbs, it s cucumbers, it s Fum, it s lent ils and it s onions). They said,
ぴ
ヴ∠ヤ∠ハ
∃ュゅ∠バ∠デ
∃ギ͡ェ∠ヱ
び
(One kind of food) meaning, t he manna and quails, because t hey at e t he same food day aft er day. The Ayah ment ioned lent ils, onions and herbs, which are all known t ypes of foods. As for t he Fum, Ibn Mas` ud read it , Thum (garlic). Also, Ibn Abi Hat im narrat ed t hat Al-Hasan said about t he Ayah,
ぴ
ゅ∠ヰ͡ョヲ⊥プ∠ヱ
び
(It s Fum), "Ibn ` Abbas said t hat Fum means, garlic.''
He also said t hat t he expression, ` Fumu-lanna' means, ` bake for us', according t o t he languages of old. Ibn Jarir comment ed, "If t his is t rue, t hen ` Fum' is one of t he words whose pronounciat ion were alt ered, t he let t er ` fa' was replaced by t he let t er ` t ha', since t hey are similar in sound.'' And Allah knows best . Ot hers said t hat Fum is wheat , t he kind used for bread. Al-Bukhari said, "Some of t hem said t hat Fum includes all grains or seeds t hat are eat en.'' Allah's st at ement ,
ぴ
∠メゅ∠ホ
∠ラヲ⊥ャ͡ギ∇ら∠わ∇ジ∠ゎ∠ぺ
ン͡グzャや
∠ヲ⊥ワ
ヴ∠ル∇キ∠ぺ
ン͡グzャゅ͡よ
∠ヲ⊥ワ
∀ゲ∇Β∠カ
び
(He said, "Would you exchange t hat which is bet t er for t hat which is lower'') crit icized t he Jews for asking for inferior foods, alt hough t hey were living an easy life, eat ing t ast y, beneficial and pure food. Allah's st at ement ,
ぴ
∇やヲ⊥ト͡ら∇ワや
や⇔ゲ∇ダ͡ョ
び
(Go you down t o any Misr) means, ` any cit y', as Ibn ` Abbas said. Ibn Jarir also report ed t hat Abu Al-` Aliyah and Ar-Rabi` bin Anas said t hat t he Ayah refers t o Misr, t he Egypt of Fir` awn. The t rut h is t hat t he Ayah means any cit y, as Ibn ` Abbas and ot her scholars st at ed. Therefore, t he meaning of Musa's st at ement t o t he Children of Israel becomes, "What you are asking for is easy, for it is available in abundance in any cit y t hat you might ent er. So since what you asked for is available in all of t he villages and cit ies, I will not ask Allah t o provide us wit h it , especially when it is an inferior t ype of food. '' This is why Musa said t o t hem,
ぴ
∠ラヲ⊥ャ͡ギ∇ら∠わ∇ジ∠ゎ∠ぺ
ン͡グzャや
∠ヲ⊥ワ
ヴ∠ル∇キ∠ぺ
ン͡グzャゅ͡よ
∠ヲ⊥ワ
∀ゲ∇Β∠カ
∇やヲ⊥ト͡ら∇ワや
や⇔ゲ∇ダ͡ョ
zラ͡み∠プ
ユ⊥ム∠ャ
ゅzョ
∇ユ⊥わ∇ャ∠ほ∠シ
び
(Would you exchange t hat which is bet t er for t hat which is lower Go you down t o any t own and you shall find what you want !)
Since t heir request was t he result of boredom and arrogance and since fulfilling it was unnecessary, t heir request was denied. Allah knows best .
ぴ
∇ろ∠よ͡ゲ⊥ッ∠ヱ
⊥ユ͡ヰ∇Β∠ヤ∠ハ
⊥るzャあグャや
⊥る∠レ∠ム∇ジ∠ヨ∇ャや∠ヱ
やヱ⊥¬べ∠よ∠ヱ
∃ょ∠ツ∠ピ͡よ
∠リあョ
͡ヮzヤャや
∠マ͡ャ∠ク
∇ユ⊥ヰzル∠ほ͡よ
∇やヲ⊥ルゅ∠ミ
∠ラヱ⊥ゲ⊥ヘ∇ム∠Α
∠Αべ͡よ
͡ろ⇒
͡ヮzヤャや
∠ラヲ⊥ヤ⊥わ∇ボ∠Α∠ヱ
∠リΒあΒ͡らzレャや
͡ゲ∇Β∠ピ͡よ
あペ∠エ∇ャや
∠マ͡ャク
ゅ∠ヨ͡よ
∇やヲ∠ダ∠ハ
∇やヲ⊥ルゅ∠ミzヱ
∠ラヱ⊥ギ∠わ∇バ∠Α
び
(61. And t hey were covered wit h humiliat ion and misery, and t hey drew on t hemselves t he wrat h of Allah. That was because t hey used t o disbelieve in t he Ayat (proofs, evidence) of Allah and killed t he Prophet s wrongfully. That was because t hey disobeyed and used t o t ransgress t he bounds (in t heir disobedience t o Allah, i.e. commit crimes and sins.)) (2:61)
Covering the Jews in Humiliation and Misery
Allah said,
ぴ
∇ろ∠よ͡ゲ⊥ッ∠ヱ
⊥ユ͡ヰ∇Β∠ヤ∠ハ
⊥るzャあグャや
⊥る∠レ∠ム∇ジ∠ヨ∇ャや∠ヱ
び
(And t hey were covered wit h humiliat ion and misery). This Ayah indicat es t hat t he Children of Israel were plagued wit h humiliat ion, and t hat t his will cont inue, meaning t hat it will never
cease. They will cont inue t o suffer humiliat ion at t he hands of all who int eract wit h t hem, along wit h t he disgrace t hat t hey feel inwardly. Al-Hasan comment ed, "Allah humiliat ed t hem, and t hey shall have no prot ect or. Allah put t hem under t he feet of t he Muslims, who appeared at a t ime when t he Maj us (Zoroast rians) were t aking t he Jizyah (t ax) from t he Jews.'' Also, Abu Al-` Aliyah, Ar-Rabi` bin Anas and As-Suddi said t hat ` misery' used in t he Ayah means, ` povert y.' ` At iyah Al-` Awfi said t hat ` misery' means, ` paying t he t ilt h (t ax).' In addit ion, Ad-Dahhak comment ed on Allah's st at ement ,
ぴ
やヱ⊥¬べ∠よ∠ヱ
∃ょ∠ツ∠ピ͡よ
∠リあョ
͡ヮzヤャや
び
(and t hey drew on t hemselves t he wrat h of Allah), "They deserved Allah's anger.'' Also, Ibn Jarir said t hat ,
ぴ
やヱ⊥¬べ∠よ∠ヱ
∃ょ∠ツ∠ピ͡よ
∠リあョ
͡ヮzヤャや
び
(and t hey drew on t hemselves t he wrat h of Allah) means, "They went back wit h t he wrat h. Similarly, Allah said,
ぴ
ヴあル͡ま
⊥ギΑ͡ケ⊥ぺ
ラ∠ぺ
∠¬ヲ⊥ら∠ゎ
ヴ͡ヨ∇を͡み͡よ
∠マ͡ヨ∇を͡ま∠ヱ
び
(Verily, I int end t o let you draw my sin on yourself as well as yours) (Al-Ma'idah 5:29) meaning, ` You will end up carrying my, and your, mist akes inst ead of me'. Thus, t he meaning of t he Ayah becomes, ` They went back carrying Allah's anger; Allah's wrat h descended on t hem; t hey deserved Allah's anger.'''
Allah's st at ement ,
ぴ
∠マ͡ャ∠ク
∇ユ⊥ヰzル∠ほ͡よ
∇やヲ⊥ルゅ∠ミ
∠ラヱ⊥ゲ⊥ヘ∇ム∠Α
͡ろ⇒∠Αべ͡よ
͡ヮzヤャや
∠ラヲ⊥ヤ⊥わ∇ボ∠Α∠ヱ
∠リΒあΒ͡らzレャや
͡ゲ∇Β∠ピ͡よ
あペ∠エ∇ャや
び
(That was because t hey used t o disbelieve in t he Ayat (proofs, evidences, et c.) of Allah and killed t he Prophet s wrongfully.) means, "This is what We rewarded t he Children of Israel wit h: humiliat ion and misery.'' Allah's anger t hat descended on t he Children of Israel was a part of t he humiliat ion t hey earned, because of t heir defiance of t he t rut h, disbelief in Allah's Ayat and belit t ling t he carriers of Allah's Law i.e. t he Prophet s and t heir following. The Children of Israel rej ect ed t he Messengers and even killed t hem. Surely, t here is no form of disbelief worse t han disbelieving in Allah's Ayat and murdering t he Prophet s of Allah.
Meaning of Kibr
»
⊥ゲ∇ら͡ム∇ャや
⊥ゲ∠ト∠よ
あペ∠エ∇ャや
⊥テ∇ヨ∠ビ∠ヱ
サゅzレャや
«
(` Kibr, is refusing t he t rut h and degrading (belit t ling) people.)
Imam Ahmad recorded, ` Abdullah bin Mas` ud saying t hat t he Messenger of Allah said,
»
ぁギ∠セ∠ぺ
͡サゅzレャや
ゅ⇔よや∠グ∠ハ
∠ュ∇ヲ∠Α
͡る∠ョゅ∠Β͡ボ∇ャや
∀モ⊥ィ∠ケ
⊥ヮ∠ヤ∠わ∠ホ
xヶ͡ら∠ル
∇ヱ∠ぺ
∠モ∠わ∠ホ
ゅ6Β͡ら∠ル
:
⊥ュゅ∠ョ͡ま∠ヱ
∃る∠ャゅ∠ヤ∠ッ
∀モあん∠ヨ⊥ョ∠ヱ
∠リ͡ョ
リΒ͡ヤあん∠ヨ⊥ヨ∇ャや
«
(The people who will receive t he most t orment on t he Day of Resurrect ion are: a man who was killed by a Prophet or who killed a Prophet , an unj ust ruler and one who mut ilat es (t he dead).) Allah's st at ement ,
ぴ
∠マ͡ャク
ゅ∠ヨ͡よ
∇やヲ∠ダ∠ハ
∇やヲ⊥ルゅ∠ミzヱ
∠ラヱ⊥ギ∠わ∇バ∠Α
び
(That was because t hey disobeyed and used t o t ransgress t he bounds) ment ions anot her reason why t he Children of Israel were punished in t his manner, for t hey used t o disobey and t ransgress t he limit s. Disobedience is t o do what is prohibit ed, while t ransgression ent ails overst epping t he set limit s of what is allowed and what is prohibit ed. Allah knows best .
ぴ
zラ͡ま
͡グzャや
∠リΑ
∇やヲ⊥レ∠ョや∠¬
∠リΑ͡グzャや∠ヱ
∇やヱ⊥キゅ∠ワ
ン∠ゲ⇒∠ダzレャや∠ヱ
∠リΒ͡ゃ͡ら⇒zダャや∠ヱ
∇リ∠ョ
∠リ∠ョや∠¬
͡ヮzヤャゅ͡よ
͡ュ∇ヲ∠Β∇ャや∠ヱ
͡ゲ͡カxΙや
∠モ͡ヨ∠ハ∠ヱ
⇔ゅエ͡ヤ⇒∠タ
∇ユ⊥ヰ∠ヤ∠プ
∇ユ⊥ワ⊥ゲ∇ィ∠ぺ
∠ギレ͡ハ
∇ユ͡ヰあよ∠ケ
∠Ι∠ヱ
∀フ∇ヲ∠カ
∇ユ͡ヰ∇Β∠ヤ∠ハ
∠Ι∠ヱ
∇ユ⊥ワ
∠ラヲ⊥ル∠ゴ∇エ∠Α
び
(62. Verily, t hose who believe and t hose who are Jews and Christ ians, and Sabians (Sabi'in), whoever believes in Allah and t he Last Day and does right eous good deeds shall have t heir reward wit h t heir Lord, on t hem shall be no fear, nor shall t hey grieve.)
Faith and doing Righteous Deeds equals Salvation in all Times
Aft er Allah described t he condit ion - and punishment - of t hose who defy His commands, fall int o His prohibit ions and t ransgress set limit s by commit t ing prohibit ed act s, He st at ed t hat t he earlier nat ions who were right eous and obedient received t he rewards for t heir good deeds. This shall be t he case, unt il t he Day of Judgment . Therefore, whoever follows t he unlet t ered
Messenger and Prophet shall acquire et ernal happiness and shall neit her fear from what will happen in t he fut ure nor become sad for what has been lost in t he past . Similarly, Allah said,
ぴ
Ι∠ぺ
zラ͡ま
∠¬べ∠Β͡ャ∇ヱ∠ぺ
͡ヮzヤャや
∠Ι
∀フ∇ヲ∠カ
∇ユ͡ヰ∇Β∠ヤ∠ハ
∠Ι∠ヱ
∇ユ⊥ワ
∠ラヲ⊥ル∠ゴ∇エ∠Α
び
(No doubt ! Verily, t he Awliya' of Allah, no fear shall come upon t hem nor shall t hey grieve) (10:62).
The angels will proclaim t o t he dying believers, as ment ioned,
ぴ
zラ͡ま
zャや
∠リΑ͡グ
∇やヲ⊥ャゅ∠ホ
ゅ∠レぁよ∠ケ
⊥ヮzヤャや
zユ⊥を
∇やヲ⊥ヨ⇒∠ボ∠わ∇シや
⊥メzゴ∠レ∠わ∠ゎ
⊥ユ͡ヰ∇Β∠ヤ∠ハ
⊥る∠ム͡ゃ⇒∠ヤ∠ヨ∇ャや
zΙ∠ぺ
∇やヲ⊥プゅ∠ガ∠ゎ
∠Ι∠ヱ
∇やヲ⊥ル∠ゴ∇エ∠ゎ
∇やヱ⊥ゲ͡ゼ∇よ∠ぺ∠ヱ
͡るzレ∠イ∇ャゅ͡よ
ヴ͡わzャや
∇ユ⊥わレ⊥ミ
∠ラヱ⊥ギ∠ハヲ⊥ゎ
び
(Verily, t hose who say: "Our Lord is Allah (alone),'' and t hen t hey st and firm, on t hem t he angels will descend (at t he t ime of t heir deat h) (saying): "Fear not , nor grieve! But receive t he glad t idings of Paradise which you have been promised!''). (41:30)
The Meaning of Mu'min, or Believer
Ali bin Abi Talhah narrat ed from Ibn ` Abbas, about ,
ぴ
zラ͡ま
∠リΑ͡グzャや
∇やヲ⊥レ∠ョや∠¬
∠リΑ͡グzャや∠ヱ
∇やヱ⊥キゅ∠ワ
ン∠ゲ⇒∠ダzレャや∠ヱ
∠リΒ͡ゃ͡ら⇒zダャや∠ヱ
∇リ∠ョ
∠リ∠ョや∠¬
͡ヮzヤャゅ͡よ
͡ュ∇ヲ∠Β∇ャや∠ヱ
͡ゲ͡カxΙや
び
(Verily, t hose who believe and t hose who are Jews and Christ ians, and Sabians, whoever believes in Allah and t he Last Day) t hat Allah revealed t he following Ayah aft erwards,
ぴ
リ∠ョ∠ヱ
͡ヒ∠わ∇ら∠Α
∠ゲ∇Β∠ビ
͡ユ⇒∠ヤ∇シ͡Ηや
ゅ⇔レΑ͡キ
リ∠ヤ∠プ
∠モ∠ら∇ボ⊥Α
⊥ヮ∇レ͡ョ
∠ヲ⊥ワ∠ヱ
ヴ͡プ
͡り∠ゲ͡カxΙや
∠リ͡ョ
∠リΑ͡ゲ͡ジ⇒∠ガ∇ャや
び
(And whoever seeks religion ot her t han Islam, it will never be accept ed of him, and in t he Hereaft er he will be one of t he losers) (3:85).
This st at ement by Ibn ` Abbas indicat es t hat Allah does not accept any deed or work from anyone, unless it conforms t o t he Law of Muhammad t hat is, aft er Allah sent Muhammad . Before t hat , every person who followed t he guidance of his own Prophet was on t he correct pat h, following t he correct guidance and was saved
Why the Jews were called ` Yahud
The Jews are t he followers of Prophet Musa, who used t o refer t o t he Tawrah for j udgment . Yahud is a word t hat means, ` repent ing', j ust as Musa said,
ぴ
ゅzル͡ま
べ⇒∠ル∇ギ⊥ワ
∠マ∇Β∠ャ͡ま
び
why the christians were called nasara
("Who will be my helpers in Allah's cause'' Al-Hawariyyun said: "We are t he helpers of Allah.'') (61:14)
It was said t hat t hey were called ` Nasara', because t hey inhabit ed a land called An-Nasirah (Nazaret h), as Qat adah, Ibn Jurayj and Ibn ` Abbas were report ed t o have said, Allah knows best . Nasara is cert ainly plural for Nasran.
When Allah sent Muhammad as t he Last and Final Prophet and Messenger t o all of t he Children of Adam, mankind was required t o believe in him, obey him and refrain from what he prohibit ed t hem; t hose who do t his are t rue believers. The Ummah of Muhammad was called ` Mu'minin' (believers), because of t he dept h of t heir fait h and cert aint y, and because t hey believe in all of t he previous Prophet s and mat t ers of t he Unseen.
The Sabi'un or Sabians
There is a difference of opinion over t he ident it y of t he Sabians. Sufyan At h-Thawri said t hat Layt h bin Abu Sulaym said t hat Muj ahid said t hat , "The Sabians are bet ween t he Maj us, t he Jews and t he Christ ians. They do not have a specific religion.'' Similar is report ed from Ibn Abi Naj ih. Similar st at ement s were at t ribut ed t o ` At a' and Sa` id bin Jubayr. They (ot hers) say t hat t he Sabians are a sect among t he People of t he Book who used t o read t he Zabur (Psalms), ot hers say t hat t hey are a people who worshipped t he angels or t he st ars. It appears t hat t he closest opinion t o t he t rut h, and Allah knows best , is Muj ahid's st at ement and t hose who agree wit h him like Wahb bin Munabbih, t hat t he Sabians are neit her Jews nor Christ ians nor Maj us nor polyt heist s. Rat her, t hey did not have a specific religion t hat t hey followed and enforced, because t hey remained living according t o t heir Fit rah (inst inct ual nat ure). This is why t he idolat ors used t o call whoever embraced Islam a ` Sabi', meaning, t hat he abandoned all religions t hat exist ed on t he eart h. Some scholars st at ed t hat t he Sabians are t hose who never received a message by any Prophet . And Allah knows best .
ぴ
∇ク͡ま∠ヱ
ゅ∠ル∇グ∠カ∠ぺ
∇ユ⊥ム∠ボ⇒∠んΒ͡ョ
ゅ∠レ∇バ∠プ∠ケ∠ヱ
⊥ユ⊥ム∠ホ∇ヲ∠プ
∠ケヲぁトャや
∇やヱ⊥グ⊥カ
べ∠ョ
ユ⊥ム⇒∠レ∇Β∠ゎや∠¬
∃りzヲ⊥ボ͡よ
∇やヱ⊥ゲ⊥ミ∇クや∠ヱ
ゅ∠ョ
͡ヮΒ͡プ
∇ユ⊥ムzヤ∠バ∠ャ
∠ラヲ⊥ボzわ∠ゎ
-zユ⊥を
ユ⊥わ∇Βzャ∠ヲ∠ゎ
リあョ
͡ギ∇バ∠よ
∠マ͡ャク
∠Ι∇ヲ∠ヤ∠プ
⊥モ∇ツ∠プ
͡ヮzヤャや
∇ユ⊥ム∇Β∠ヤ∠ハ
⊥ヮ⊥わ∠ヨ∇ェ∠ケ∠ヱ
ユ⊥わレ⊥ム∠ャ
∠リあョ
͡ゲ͡ジ⇒∠ガ∇ャや
∠リΑ
び
(63. And (O Children of Isra'il, remember) when We t ook your covenant and We raised above you t he Mount (saying): "Hold fast t o t hat which We have given you, and remember t hat which is t herein so t hat you may acquire Taqwa.) (64. Then aft er t hat you t urned away. Had it not been for t he grace and mercy of Allah upon you, indeed you would have been among t he losers.)
Taking the Covenant from the Jews
Allah reminded t he Children of Israel of t he pledges, covenant s and promises t hat He t ook from t hem t o believe in Him alone, wit hout a part ner, and follow His Messengers. Allah st at ed t hat when He t ook t heir pledge from t hem, He raised t he mount ain above t heir heads, so t hat t hey affirm t he pledge t hat t hey gave Allah and abide by it wit h sincerit y and seriousness. Hence, Allah's st at ement ,
ぴ
ク͡ま∠ヱ
ゅ∠レ∇ボ∠わ∠ル
∠モ∠ら∠イ∇ャや
∇ユ⊥ヰ∠ホ∇ヲ∠プ
⊥ヮzル∠ほ∠ミ
∀るzヤ⊥ニ
∇やヲぁレ∠ニ∠ヱ
⊥ヮzル∠ぺ
∀ノ͡ホや∠ヱ
∇ユ͡ヰ͡よ
∇やヱ⊥グ⊥カ
べ∠ョ
ユ⊥ミゅ∠レ∇Β∠ゎや∠¬
∃りzヲ⊥ボ͡よ
∇やヱ⊥ゲ⊥ミ∇クや∠ヱ
ゅ∠ョ
͡ヮΒ͡プ
∇ユ⊥ムzヤ∠バ∠ャ
∠ラヲ⊥ボzわ∠ゎ
び
(And (remember) when We raised t he mount ain over t hem as if it had been a canopy, and t hey t hought t hat it was going t o fall on t hem. (We said): "Hold firmly t o what We have given you (Tawrah), and remember t hat which is t herein (act on it s commandment s), so t hat you may fear Allah and obey Him.'') (7:171).
The mount ment ioned here is At -Tur, j ust as it was explained in Surat Al-A` raf, according t o t he Tafsir of Ibn ` Abbas, Muj ahid, ` At a', ` Ikrimah, Al-Hasan, Ad-Dahhak, Ar-Rabi` bin Anas and ot hers. This is more obvious. There is anot her report from Ibn ` Abbas saying; ` The Tur is a t ype of mount ain t hat veget at ion grows on, if no veget at ion grows on it , it is not called Tur.' And in t he Hadit h about t he t rials, Ibn ` Abbas said; "When t hey (t he Jews) refused t o obey, Allah raised t he mount ain above t heir heads so t hat t hey would list en.''
ぴ
∇やヱ⊥グ⊥カ
べ∠ョ
ユ⊥ム⇒∠レ∇Β∠ゎや∠¬
∃りzヲ⊥ボ͡よ
び
(Hold fast t o t hat which We have given you) means, t he Tawrah. Muj ahid said t hat t he Ayah commanded, "St rict ly adhere t o it .'' Abu Al-` Aliyah and Ar-Rabi` said t hat ,
ぴ
∇やヱ⊥ゲ⊥ミ∇クや∠ヱ
ゅ∠ョ
͡ヮΒ͡プ
び
(and remember t hat which is t herein) means, "Read t he Tawrah and implement it .'' Allah's st at ement ,
ぴ
zユ⊥を
ユ⊥わ∇Βzャ∠ヲ∠ゎ
リあョ
͡ギ∇バ∠よ
∠マ͡ャク
∠Ι∇ヲ∠ヤ∠プ
⊥モ∇ツ∠プ
͡ヮzヤャや
び
(Then aft er t hat you t urned away. Had it not been for t he grace of Allah) means, "Yet , aft er t he firm pledge t hat you gave, you st ill deviat ed and broke your pledge'';
ぴ
∠Ι∇ヲ∠ヤ∠プ
⊥モ∇ツ∠プ
͡ヮzヤャや
∇ユ⊥ム∇Β∠ヤ∠ハ
⊥ヮ⊥わ∠ヨ∇ェ∠ケ∠ヱ
び
(Had it not been for t he grace and mercy of Allah upon you), meaning, by forgiving you and by sending t he Prophet s and Messengers t o you,
ぴ
ユ⊥わレ⊥ム∠ャ
∠リあョ
∠リΑ͡ゲ͡ジ⇒∠ガ∇ャや
び
(Indeed you would have been among t he losers) meaning, in t his life and t he Hereaft er due t o t heir breach of t he covenant .
ぴ
∇ギ∠ボ∠ャ∠ヱ
⊥ユ⊥わ∇ヨ͡ヤ∠ハ
∠リΑ͡グzャや
∇やヱ∠ギ∠わ∇ハや
∇ユ⊥ムレ͡ョ
ヴ͡プ
͡ろ∇らzジャや
ゅ∠レ∇ヤ⊥ボ∠プ
∇ユ⊥ヰ∠ャ
∇やヲ⊥ルヲ⊥ミ
⇔り∠キ∠ゲ͡ホ
∠リΒ͡ゃ͡ジ⇒∠カ
-ゅ∠ヰ⇒∠レ∇ヤ∠バ∠イ∠プ
⇔Κ⇒∠ム∠ル
ゅ∠ヨあャ
∠リ∇Β∠よ
ゅ∠ヰ∇Α∠ギ∠Α
ゅ∠ョ∠ヱ
ゅ∠ヰ∠ヘ∇ヤ∠カ
⇔る∠ヌ͡ハ∇ヲ∠ョ∠ヱ
∠リΒ͡ボzわ⊥ヨ∇ヤあャ
び
(65. And indeed you knew t hose amongst you who t ransgressed in t he mat t er of t he Sabbat h (i.e. Sat urday). We said t o t hem: "Be you monkeys, despised and rej ect ed.'') (66. So We made t his punishment an example for t hose in front of it and t hose behind it , and a lesson for Al-Mut t aqin (t he pious.)
The Jews breach the Sanctity of the Sabbath
ぴ
∇ギ∠ボ∠ャ∠ヱ
⊥ユ⊥わ∇ヨ͡ヤ∠ハ
び
(And indeed you knew). This Ayah means, O Jews! Remember t hat Allah sent His t orment on t he village t hat disobeyed Him and broke t heir pledge and t heir covenant t o observe t he sanct it y of t he Sabbat h. They began using deceit ful means t o avoid honoring t he Sabbat h by placing net s, ropes and art ificial pools of wat er for t he purpose of fishing before t he Sabbat h. When t he fish came in abundance on Sat urday as usual, t hey were caught in t he ropes and net s for t he rest of Sat urday. During t he night , t he Jews collect ed t he fish aft er t he Sabbat h ended. When t hey did t hat , Allah changed t hem from humans int o monkeys, t he animals having t he form closest t o humans. Their evil deeds and deceit appeared lawful on t he surface, but t hey were in realit y wicked. This is why t heir punishment was compat ible wit h t heir crime. This st ory is explained in det ail in Surat Al-A` raf, where Allah said (7:163),
ぴ
∇ユ⊥ヰ∇ヤ∠ゃ∇シ∠ヱ
͡リ∠ハ
͡る∠Α∇ゲ∠ボ∇ャや
ヴ͡わzャや
∇ろ∠ルゅ∠ミ
∠り∠ゲ͡ッゅ∠ェ
͡ゲ∇エ∠ら∇ャや
∇ク͡ま
∠ラヱ⊥ギ∇バ∠Α
ヴ͡プ
͡ろ∇らzジャや
∇ク͡ま
∇ユ͡ヰΒ͡ゎ∇ほ∠ゎ
∇ユ⊥ヰ⊥ルゅ∠わΒ͡ェ
∠ュ∇ヲ∠Α
∇ユ͡ヰ͡わ∇ら∠シ
ゅ⇔ハzゲ⊥セ
∠ュ∇ヲ∠Α∠ヱ
∠Ι
∠ラヲ⊥わ͡ら∇ジ∠Α
∠Ι
∇ユ͡ヰΒ͡ゎ∇ほ∠ゎ
∠マ͡ャ∠グ∠ミ
ユ⊥ワヲ⊥ヤ∇ら∠ル
ゅ∠ヨ͡よ
やヲ⊥ルゅ∠ミ
∠ラヲ⊥ボ⊥ジ∇ヘ∠Α
び
(And ask t hem (O Muhammad ) about t he t own t hat was by t he sea; when t hey t ransgressed in t he mat t er of t he Sabbat h (i.e. Sat urday): when t heir fish came t o t hem openly on t he Sabbat h day, and did not come t o t hem on t he day t hey had no Sabbat h. Thus We made a t rial of t hem, for t hey used t o rebel (disobey Allah).)(7:163)
In his Tafsir, Al-` Awfi report ed from Ibn ` Abbas t hat he said,
ぴ
ゅ∠レ∇ヤ⊥ボ∠プ
∇ユ⊥ヰ∠ャ
∇やヲ⊥ルヲ⊥ミ
⇔り∠キ∠ゲ͡ホ
∠リΒ͡ゃ͡ジ⇒∠カ
び
(We said t o t hem: "Be you monkeys, despised and rej ect ed'') means, "Allah changed t heir bodies int o t hose of monkeys and swines. The young people t urned int o monkeys while t he old people t urned int o swine.'' Shayban An-Nahwi report ed t hat Qat adah comment ed on,
ぴ
ゅ∠レ∇ヤ⊥ボ∠プ
∇ユ⊥ヰ∠ャ
∇やヲ⊥ルヲ⊥ミ
⇔り∠キ∠ゲ͡ホ
∠リΒ͡ゃ͡ジ⇒∠カ
び
(We said t o t hem: "Be you monkeys, despised and rej ect ed''), "These people were t urned int o howling monkeys wit h t ails, aft er being men and women.''
The Monkeys and Swine that exist now are not the Descendants of
Those that were transformed
Ibn Abi Hat im recorded t hat Ibn ` Abbas said, "Those who violat ed t he sanct it y of t he Sabbat h were t urned int o monkeys, t hen t hey perished wit hout offspring.'' Ad-Dahhak said t hat Ibn ` Abbas said, "Allah t urned t hem int o monkeys because of t heir sins. They only lived on t he eart h for t hree days, for no t ransformed person ever lives more t han t hree days. They did not eat , drink or have offspring. Allah t ransformed t heir shapes int o monkeys, and He does what He wills, wit h whom He wills and He changes t he shape of whomever He wills. On t he ot her hand, Allah creat ed t he monkeys, swines and t he rest of t he creat ion in t he six days (of creat ion) t hat He ment ioned in His Book.''
Allah's st at ement ,
ぴ
ゅ∠ヰ⇒∠レ∇ヤ∠バ∠イ∠プ
⇔Κ⇒∠ム∠ル
び
(So We made t his punishment an example) means, Allah made t he people of t his village, who violat ed t he sanct it y of t he Sabbat h,
ぴ
⇔Κ⇒∠ム∠ル
び
(an example) via t he way t hey were punished. Similarly, Allah said about Pharaoh,
ぴ
∠ほ∠プ
⊥ロ∠グ∠カ
⊥ヮzヤャや
∠メゅ∠ム∠ル
͡り∠ゲ͡カxΙや
ヴ∠ャ∇ヱyΙや∠ヱ
び
(So Allah, seized him wit h punishing example for his last and first t ransgression) (79:25). nAllah's st at ement ,
ぴ
ゅ∠ヨあャ
∠リ∇Β∠よ
ゅ∠ヰ∇Α∠ギ∠Α
ゅ∠ョ∠ヱ
ゅ∠ヰ∠ヘ∇ヤ∠カ
び
(for t hose in front of it and t hose behind it ) meaning, for t he ot her villages. Ibn ` Abbas comment ed, "Meaning, ` We made t his village an example for t he villages around it by t he manner in which We punished it s people.''' Similarly, Allah said,
ぴ
∇ギ∠ボ∠ャ∠ヱ
ゅ∠レ∇ム∠ヤ∇ワ∠ぺ
ゅ∠ョ
∇ユ⊥ム∠ャ∇ヲ∠ェ
∠リあョ
ン∠ゲ⊥ボ∇ャや
zゲ∠タ∠ヱ
ゅ∠レ∇プ
͡ろ⇒∠ΑxΙや
∇ユ⊥ヰzヤ∠バ∠ャ
∠ラヲ⊥バ͡ィ∇ゲ∠Α
び
(And indeed We have dest royed t owns (populat ions) round about you, and We have (repeat edly) shown (t hem) t he Ayat (proofs, evidences, verses, lessons, signs, revelat ions, et c.) in various ways t hat t hey might ret urn (t o t he t rut h and believe in t he Oneness of Allah Islamic Monot heism)).(46:27)
Therefore, Allah made t hem an example for t hose who lived during t heir t ime as well as a reminder for t hose t o come, by preserving t heir st ory. This is why Allah said,
ぴ
⇔る∠ヌ͡ハ∇ヲ∠ョ∠ヱ
∠リΒ͡ボzわ⊥ヨ∇ヤあャ
び
(and a lesson for Al-Mut t aqin (t he pious)), meaning, a reminder. This Ayah means, "The t orment and punishment t hat t his village suff ered was a result of indulging in Allah's prohibit ions and t heir deceit . Hence, t hose who have Taqwa should be aware of t heir evil behavior, so t hat what occurred t o t his village does not befall t hem as well.'' Also, Imam Abu ` Abdullah bin Bat t ah report ed t hat Abu Hurayrah said t hat t he Messenger of Allah said,
»
ゅ∠ャ
やヲ⊥ら͡ム∠ゎ∇ゲ∠ゎ
ゅ∠ョ
͡ろ∠ら∠ム∠ゎ∇ケや
や
⊥キヲ⊥ヰ∠Β∇ャ
やヲぁヤ͡エ∠わ∇ジ∠わ∠プ
∠ュ͡ケゅ∠エ∠ョ
͡ぶや
ヴ∠ル∇キ∠ほ͡よ
モ∠Β͡エ∇ャや
«
(Do not commit what t he Jews commit t ed, breaching what Allah has forbidden, by resort ing t o t he lowest t ypes of deceit .)
This Hadit h has a good (Jayid) chain of narrat ion. Allah knows best .
ぴ
∇ク͡ま∠ヱ
∠メゅ∠ホ
ヴ∠シヲ⊥ョ
͡ヮ͡ョ∇ヲ∠ボ͡ャ
zラ͡ま
∠ヮzヤャや
∇ユ⊥ミ⊥ゲ⊥ョ∇ほ∠Α
ラ∠ぺ
∇やヲ⊥エ∠よ∇グ∠ゎ
⇔り∠ゲ∠ボ∠よ
∇やヲ⊥ャゅ∠ホ
ゅ∠ル⊥グ͡ガzわ∠ゎ∠ぺ
や⇔ヱ⊥ゴ⊥ワ
∠メゅ∠ホ
⊥クヲ⊥ハ∠ぺ
͡ヮzヤャゅ͡よ
∇ラ∠ぺ
∠ラヲ⊥ミ∠ぺ
∠リ͡ョ
∠リΒ͡ヤ͡ヰ⇒∠イ∇ャや
び
(67. And (remember) when Musa said t o his people: "Verily, Allah commands you t hat you slaught er a cow.'' They said, "Do you make fun of us'' He said, "I t ake Allah's refuge from being among Al-Jahilin (t he ignorant or t he foolish).'')
The Story of the murdered Israeli Man and the Cow
Allah said, ` O Children of Israel! Remember how I blessed you wit h miracle of t he cow t hat was t he means for discovering t he ident it y of t he murderer, when t he murdered man was brought back t o life.'
Ibn Abi Hat im recorded ` Ubaydah As-Salmani saying, "There was a man from among t he Children of Israel who was impot ent . He had subst ant ial wealt h, and only a nephew who would inherit from him. So his nephew killed him and moved his body at night , placing it at t he doorst ep of a cert ain man. The next morning, t he nephew cried out for revenge, and t he people t ook up t heir weapons and almost fought each ot her. The wise men among t hem said, ` Why would you kill each ot her, while t he Messenger of Allah is st ill among you' So t hey went t o Musa and ment ioned t he mat t er t o him and Musa said,
ぴ
zラ͡ま
∠ヮzヤャや
∇ユ⊥ミ⊥ゲ⊥ョ∇ほ∠Α
ラ∠ぺ
∇やヲ⊥エ∠よ∇グ∠ゎ
⇔り∠ゲ∠ボ∠よ
∇やヲ⊥ャゅ∠ホ
ゅ∠ル⊥グ͡ガzわ∠ゎ∠ぺ
や⇔ヱ⊥ゴ⊥ワ
∠メゅ∠ホ
⊥クヲ⊥ハ∠ぺ
͡ヮzヤャゅ͡よ
∇ラ∠ぺ
∠ラヲ⊥ミ∠ぺ
∠リ͡ョ
∠リΒ͡ヤ͡ヰ⇒∠イ∇ャや
び
("Verily, Allah commands you t hat you slaught er a cow.'' They said, "Do you make fun of us'' He said, "I t ake Allah's refuge from being among Al-Jahilin (t he ignorant or t he foolish)).'' "Had t hey not disput ed, it would have been sufficient for t hem t o slaught er any cow. However, t hey disput ed, and t he mat t er was made more difficult for t hem, unt il t hey ended up looking for t he specific cow t hat t hey were lat er ordered t o slaught er. They found t he designat ed cow wit h a man, only who owned t hat cow. He said, ` By Allah! I will only sell it for it s skin's fill of gold.' So t hey paid t he cow's fill of it s skin in gold, slaught ered it and t ouched t he dead man wit h a part of it . He st ood up, and t hey asked him, ` Who killed you' He said, ` That man,' and point ed t o his nephew. He died again, and his nephew was not allowed t o inherit him. Thereaft er, whoever commit t ed murder for t he purpose of gaining inherit ance was not allowed t o inherit .'' Ibn Jarir report ed somet hing similar t o t hat . Allah knows best .
ぴ
∇やヲ⊥ャゅ∠ホ
⊥ネ∇キや
ゅ∠レ∠ャ
∠マzよ∠ケ
∠リあΒ∠ら⊥Α
ゅ∠レzャ
ゅ∠ョ
∠ヴ͡ワ
∠メゅ∠ホ
⊥ヮzル͡ま
⊥メヲ⊥ボ∠Α
ゅ∠ヰzル͡ま
∀り∠ゲ∠ボ∠よ
zΙ
∀チ͡ケゅ∠プ
∠Ι∠ヱ
∀ゲ∇ム͡よ
∀ラや∠ヲ∠ハ
∠リ∇Β∠よ
∠マ͡ャク
∇やヲ⊥ヤ∠バ∇プゅ∠プ
ゅ∠ョ
∠ラヱゲ∠ョ∇ぽ⊥ゎ
-∇やヲ⊥ャゅ∠ホ
⊥ネ∇キや
ゅ∠レ∠ャ
∠マzよ∠ケ
リあΒ∠ら⊥Α
ゅ∠レzャ
ゅ∠ョ
ゅ∠ヰ⊥ル∇ヲ∠ャ
∠メゅ∠ホ
⊥ヮzル͡ま
⊥メヲ⊥ボ∠Α
͡ま
ゅ∠ヰzル
∀り∠ゲ∠ボ∠よ
⊥¬へ∠ゲ∇ヘ∠タ
∀ノ⇒͡ホゅ∠プ
ゅ∠ヰ⊥ル∇ヲzャ
ぁゲ⊥ジ∠ゎ
∠リΑ͡ゲ͡ヌ⇒zレャや
-∇やヲ⊥ャゅ∠ホ
⊥ネ∇キや
ゅ∠レ∠ャ
∠マzよ∠ケ
リあΒ∠ら⊥Α
ゅ∠レzャ
ゅ∠ョ
∠ヴ͡ワ
zラ͡ま
∠ゲ∠ボ∠らャや
∠ヮ∠ら⇒∠ゼ∠ゎ
ゅ∠レ∇Β∠ヤ∠ハ
べzル͡ま∠ヱ
ラ͡ま
∠¬べ∠セ
⊥ヮzヤャや
∠ラヱ⊥ギ∠わ∇ヰ⊥ヨ∠ャ
-∠メゅ∠ホ
⊥ヮzル͡ま
⊥メヲ⊥ボ∠Α
ゅ∠ヰzル͡ま
∀り∠ゲ∠ボ∠よ
zΙ
∀メヲ⊥ャ∠ク
⊥ゎ
⊥ゲΒ͡ん
∠チ∇ケxΙや
∠Ι∠ヱ
ヴ͡ボ∇ジ∠ゎ
∠ゐ∇ゲ∠エ∇ャや
∀る∠ヨzヤ∠ジ⊥ョ
zΙ
∠る∠Β͡セ
ゅ∠ヰΒ͡プ
∇やヲ⊥ャゅ∠ホ
∠リ⇒∠ャや
∠ろ∇ゃ͡ィ
あペ∠エ∇ャゅ͡よ
ゅ∠ワヲ⊥エ∠よ∠グ∠プ
ゅ∠ョ∠ヱ
∇やヱ⊥キゅ∠ミ
∠ラヲ⊥ヤ∠バ∇ヘ∠Α
び
(68. They said, "Call upon your Lord for us t hat He may make plain t o us what it is!'' He said, "He says, ` Verily, it is a cow neit her t oo old nor t oo young, but (it is) bet ween t he t wo condit ions', so do what you are commanded.'') (69. They said, "Call upon your Lord for us t o make plain t o us it s colour.'' He said, "He says, ` It is a yellow cow, bright in it s colour, pleasing t he beholders.' '') (70. They said, "Call upon your Lord for us t o make plain t o us what it is.
Verily, t o us all cows are alike. And surely, if Allah wills, we will be guided.'') (71. He (Musa) said, "He says, ` It is a cow neit her t rained t o t ill t he soil nor wat er t he fields, sound, having no blemish in it .' '' They said, "Now you have brought t he t rut h.'' So t hey slaught ered it t hough t hey were near t o not doing it .)
The Stubbornness of the Jews regarding the Cow; Allah made the
Matter difficult for Them
Allah ment ioned t he st ubbornness of t he Children of Israel and t he many unnecessary quest ions t hey asked t heir Messengers. This is why when t hey were st ubborn, Allah made t he decisions difficult for t hem. Had t hey slaught ered a cow, any cow, it would have been sufficient for t hem, as Ibn ` Abbas and ` Ubaydah have said. Inst ead, t hey made t he mat t er difficult , and t his is why Allah made it even more difficult for t hem. They said,
ぴ
⊥ネ∇キや
ゅ∠レ∠ャ
∠マzよ∠ケ
∠リあΒ∠ら⊥Α
ゅ∠レzャ
ゅ∠ョ
∠ヴ͡ワ
び
(Call upon your Lord for us t hat He may make plain t o us what it is!), meaning, "What is t his cow and what is it s descript ion'' Musa said,
ぴ
⊥ヮzル͡ま
⊥メヲ⊥ボ∠Α
ゅ∠ヰzル͡ま
∀り∠ゲ∠ボ∠よ
zΙ
∀チ͡ケゅ∠プ
∠Ι∠ヱ
∀ゲ∇ム͡よ
び
(He says, ` Verily, it is a cow neit her t oo old nor t oo young'), meaning, t hat it is neit her old nor below t he age of breeding. This is t he opinion of Abu Al-` Aliyah, As-Suddi, Muj ahid, ` Ikrimah, ` At iyah Al-` Awfi, ` At a', Al-Khurasani, Wahb bin Munabbih, Ad-Dahhak, Al-Hasan, Qat adah and Ibn ` Abbas. Ad-Dahhak report ed t hat Ibn ` Abbas said t hat ,
ぴ
∀ラや∠ヲ∠ハ
∠リ∇Β∠よ
∠マ͡ャク
び
(But (it is) bet ween t he t wo condit ions) means, "Neit her old nor young. Rat her, she was at t he age when t he cow is st rongest and fit t est .'' In his Tafsir Al-` Awfi report ed from Ibn ` Abbas t hat ,
ぴ
∀ノ⇒͡ホゅ∠プ
ゅ∠ヰ⊥ル∇ヲzャ
び
(bright in it s colour) "A deep yellowish whit e.'' As-Suddi said,
ぴ
ぁゲ⊥ジ∠ゎ
∠リΑ͡ゲ͡ヌ⇒zレャや
(pleasing t he beholder) meaning, t hat it pleases t hose who see it . This is also t he opinion of Abu Al-` Aliyah, Qat adah and Ar-Rabi` bin Anas. Furt hermore, Wahb bin Munabbih said, "If you look at t he cow's skin, you will t hink t hat t he sun's rays radiat e t hrough it s skin.'' The modern version of t he Tawrah ment ions t hat t he cow in t he Ayah was red, but t his is an error. Or, it might be t hat t he cow was so yellow t hat it appeared blackish or reddish in color. Allah's knows best .
ぴ
zラ͡ま
∠ゲ∠ボ∠らャや
∠ヮ∠ら⇒∠ゼ∠ゎ
ゅ∠レ∇Β∠ヤ∠ハ
び
(Verily, t o us all cows are alike) t his means, t hat since cows are plent if ul, t hen describe t his cow for us furt her,
ぴ
べzル͡ま∠ヱ
ラ͡ま
∠¬べ∠セ
⊥ヮzヤャや
び
(And surely, if Allah wills) and if you furt her describe it t o us,
ぴ∠ャ
∠ラヱ⊥ギ∠わ∇ヰ⊥ヨ
び
(we will be guided.)
ぴ
∠メゅ∠ホ
⊥ヮzル͡ま
⊥メヲ⊥ボ∠Α
ゅ∠ヰzル͡ま
∀り∠ゲ∠ボ∠よ
zΙ
∀メヲ⊥ャ∠ク
⊥ゲΒ͡ん⊥ゎ
∠チ∇ケxΙや
∠Ι∠ヱ
ヴ͡ボ∇ジ∠ゎ
∠ゐ∇ゲ∠エ∇ャや
び
(He says, ` It is a cow neit her t rained t o t ill t he soil nor wat er t he fields') meaning, it is not used in farming, or for wat ering purposes. Rat her, it is honorable and fair looking. ` Abdur-Razzaq said t hat Ma` mar said t hat Qat adah said t hat ,
ぴ
∀る∠ヨzヤ∠ジぁョ
び
(sound) means, "The cow does not suffer from any defect s.'' This is also t he opinion of Abu Al-` Aliyah and Ar-RabiAl-` . Muj ahid also said t hat t he Ayah means t he cow is free from defect s. Furt her, ` At a' Al-Khurasani said t hat t he Ayah means t hat it s legs and body are free of physical defect s.
Also, Ad-Dahhak said t hat Ibn ` Abbas said t hat t he Ayah,
ぴ
ゅ∠ワヲ⊥エ∠よ∠グ∠プ
ゅ∠ョ∠ヱ
ゅ∠ミ
∇やヱ⊥キ
∠ラヲ⊥ヤ∠バ∇ヘ∠Α
び
(So t hey slaught ered it t hough t hey were near t o not doing it ) means, "They did not want t o slaught er it .''
This means t hat even aft er all t he quest ions and answers about t he cow's descript ion, t he Jews were st ill reluct ant t o slaught er t he cow. This part of t he Qur'an crit icized t he Jews for t heir behavior, because t heir only goal was t o be st ubborn, and t his is why t hey nearly did not slaught er t he cow. Also, ` Ubaydah, Muj ahid, Wahb bin Munabbih, Abu Al-` Aliyah and ` Abdur-Rahman bin Zayd bin Aslam said, "The Jews bought t he cow wit h a large amount of money.'' There is a difference of opinion over t his.
ぴ
∇ク͡ま∠ヱ
∇ユ⊥わ∇ヤ∠わ∠ホ
ゅ⇔ジ∇ヘ∠ル
∇ユ⊥ゎ∇ぺ∠ケ∠キゅ∠プ
ゅ∠ヰΒ͡プ
⊥ヮzヤャや∠ヱ
∀ァ͡ゲ∇ガ⊥ョ
ゅzョ
∇ユ⊥わレ⊥ミ
∠ラヲ⊥ヨ⊥わ∇ム∠ゎ
-ゅ∠レ∇ヤ⊥ボ∠プ
⊥ロヲ⊥よ͡ゲ∇ッや
ゅ∠ヰ͡ツ∇バ∠ら͡よ
∠マ͡ャ∠グ∠ミ
͡ヴ∇エ⊥Α
⊥ヮzヤャや
ヴ∠ゎ∇ヲ∠ヨ∇ャや
∇ユ⊥ムΑ͡ゲ⊥Α∠ヱ
͡ヮ͡わ⇒∠Αへ
∇ユ⊥ムzヤ∠バ∠ャ
∠ラヲ⊥ヤ͡ボ∇バ∠ゎ
び
(72. And (remember) when you killed a man and disagreed among yourselves as t o t he crime. But Allah brought fort h t hat which you were Takt umun.) (73. So We said: "St rike him (t he dead man) wit h a piece of it (t he cow).'' Thus Allah brings t he dead t o life and shows you His Ayat (proofs, evidences, et c.) so t hat you may underst and.)
Bringing the murdered Man back to Life
Al-Bukhari said t hat ,
ぴ
∇ユ⊥ゎ∇ぺ∠ケ∠キゅ∠プ
ゅ∠ヰΒ͡プ
び
(And disagreed among yourselves as t o t he crime) means, "Disput ed.''
This is also t he Tafsir of Muj ahid. ` At a' Al-Khurasani and Ad-Dahhak said, "Disput ed about t his mat t er.'' Also, Ibn Jurayj said t hat ,
ぴ
∇ク͡ま∠ヱ
∇ユ⊥わ∇ヤ∠わ∠ホ
ゅ⇔ジ∇ヘ∠ル
∇ユ⊥ゎ∇ぺ∠ケ∠キゅ∠プ
ゅ∠ヰΒ͡プ
び
(And (remember) when you killed a man and disagreed among yourselves as t o t he crime) means, some of t hem said, "You killed him,'' while t he ot hers said, "No you killed him.'' This is also t he Tafsir of ` Abdur-Rahman bin Zayd bin Aslam. Muj ahid said t hat ,
ぴ
⊥ヮzヤャや∠ヱ
∀ァ͡ゲ∇ガ⊥ョ
ゅzョ
∇ユ⊥わレ⊥ミ
∠ラヲ⊥ヨ⊥わ∇ム∠ゎ
び
Allah said,
ぴ
ゅ∠レ∇ヤ⊥ボ∠プ
⊥ロヲ⊥よ͡ゲ∇ッや
ゅ∠ヰ͡ツ∇バ∠ら͡よ
び
(So We said: "St rike him (t he dead man) wit h a piece of it (t he cow)'') meaning, "any part of t he cow will produce t he miracle (if t hey st ruck t he dead man wit h it ).'' We were not t old which part of t he cow t hey used, as t his mat t er does not benefit us eit her in mat t ers of life or religion. Ot herwise, Allah would have made it clear for us. Inst ead, Allah made t his mat t er vague, so t his is why we should leave it vague. Allah's st at ement ,
ぴ
∠マ͡ャ∠グ∠ミ
͡ヴ∇エ⊥Α
⊥ヮzヤャや
ヴ∠ゎ∇ヲ∠ヨ∇ャや
び
(Thus Allah brings t he dead t o life) means, "They st ruck him wit h it , and he came back t o life.'' This Ayah demonst rat es Allah's abilit y in bringing t he dead back t o life. Allah made t his incident proof against t he Jews t hat t he Resurrect ion shall occur, and ended t heir disput ing and st ubbornness over t he dead person.
Allah ment ioned His bringing t he dead back t o life in five inst ances in Surat Al-Baqarah. First Allah said,
ぴ
zユ⊥を
ユ⊥ム⇒∠レ∇ん∠バ∠よ
リあョ
͡ギ∇バ∠よ
∇ユ⊥ム͡ゎ∇ヲ∠ョ
び
(Then We raised you up aft er your deat h). He t hen ment ioned t he st ory about t he cow. Allah also ment ioned t he st ory of t hose who escaped deat h in t heir land, while t hey were numbering in t he t housands. He also ment ioned t he st ory of t he Prophet who passed by a village t hat was dest royed, t he st ory of Abraham and t he four birds, and t he land t hat comes back t o life aft er it has died. All t hese incident s and st ories alert us t o t he fact t hat bodies shall again become whole, aft er t hey were rot t en. The proof of Resurrect ion is also reit erat ed in Allah's st at ement ,
ぴ
∀る∠Αや∠¬∠ヱ
⊥ユ⊥ヰzャ
⊥チ∇ケxΙや
⊥る∠わ∇Β∠ヨ∇ャや
ゅ∠ヰ⇒∠レ∇Β∠Β∇ェ∠ぺ
ゅ∠レ∇ィ∠ゲ∇カ∠ぺ∠ヱ
ゅ∠ヰ∇レ͡ョ
⇔ゅ∂ら∠ェ
⊥ヮ∇レ͡ヨ∠プ
∠ラヲ⊥ヤ⊥ミ∇ほ∠Α
-ゅ∠レ∇ヤ∠バ∠ィ∠ヱ
ゅ∠ヰΒ͡プ
∃ろ⇒zレ∠ィ
リあョ
∃モΒ͡ガzル
∃ょ⇒∠レ∇ハ∠ぺ∠ヱ
ゅ∠ル∇ゲzイ∠プ∠ヱ
ゅ∠ヰΒ͡プ
∠リ͡ョ
͡ラヲ⊥Β⊥バ∇ャや
-∇やヲ⊥ヤ⊥ミ∇ほ∠Β͡ャ
リ͡ョ
͡ロ͡ゲ∠ヨ∠を
ゅ∠ョ∠ヱ
⊥ヮ∇わ∠ヤ͡ヨ∠ハ
∇ユ͡ヰΑ͡ギ∇Α∠ぺ
∠Κ∠プ∠ぺ
∠ラヱ⊥ゲ⊥ム∇ゼ∠Α
び
(And a sign for t hem is t he dead land. We give it life, and We bring fort h from it grains, so t hat t hey eat t hereof. And We have made t herein gardens of dat e palms and grapes, and We have caused springs of wat er t o gush fort h t herein. So t hat t hey may eat of t he fruit t hereof and t heir hands made it not . Will t hey not t hen give t hanks) (36:33-35).
ぴ
zユ⊥を
∇ろ∠ジ∠ホ
∇ユ⊥ム⊥よヲ⊥ヤ⊥ホ
リあョ
͡ギ∇バ∠よ
∠マ͡ャク
∠ヴ͡ヰ∠プ
͡り∠ケゅ∠イ͡エ∇ャゅ∠ミ
∇ヱ∠ぺ
ぁギ∠セ∠ぺ
⇔り∠ヲ∇ジ∠ホ
zラ͡ま∠ヱ
∠リ͡ョ
͡り∠ケゅ∠イ͡エ∇ャや
ゅ∠ヨ∠ャ
⊥ゲzイ∠ヘ∠わ∠Α
⊥ヮ∇レ͡ョ
⊥ゲ⇒∠ヰ∇ル∠Εや
zラ͡ま∠ヱ
ゅ∠ヰ∇レ͡ョ
ゅ∠ヨ∠ャ
⊥ペzボzゼ∠Α
⊥ァ⊥ゲ∇ガ∠Β∠プ
⊥ヮ∇レ͡ョ
⊥¬べ∠ヨ∇ャや
zラ͡ま∠ヱ
ゅ∠ヰ∇レ͡ョ
ゅ∠ヨ∠ャ
⊥テ͡ら∇ヰ∠Α
∇リ͡ョ
͡る∠Β∇ゼ∠カ
͡ヮzヤャや
ゅ∠ョ∠ヱ
⊥ヮzヤャや
∃モ͡ヘ⇒∠ピ͡よ
ゅzヨ∠ハ
∠ラヲ⊥ヤ∠ヨ∇バ∠ゎ
び
(74. Then aft er t hat your heart s were hardened and became as st ones or even worse in hardness. And indeed, t here are st ones out of which rivers gush fort h, and indeed, t here are of t hem (st ones) which split asunder so t hat wat er flows from t hem, and indeed, t here are of t hem (st ones) which fall down for fear of Allah. And Allah is not unaware of what you do.)
The Harshness of the Jews
Allah crit icized t he Children of Israel because t hey wit nessed t he t remendous signs and t he Ayat of Allah, including bringing t he dead back t o life, yet ,
ぴ
zユ⊥を
∇ろ∠ジ∠ホ
∇ユ⊥ム⊥よヲ⊥ヤ⊥ホ
リあョ
͡ギ∇バ∠よ
∠マ͡ャク
び
(Then aft er t hat your heart s were hardened).
So t heir heart s were like st ones t hat never become soft . This is why Allah forbade t he believers from imit at ing t he Jews when He said,
ぴ
∇ユ∠ャ∠ぺ
͡ラ∇ほ∠Α
zヤ͡ャ
∠リΑ͡グ
∇やヲ⊥レ∠ョや∠¬
ラ∠ぺ
∠ノ∠ゼ∇ガ∠ゎ
∇ユ⊥ヰ⊥よヲ⊥ヤ⊥ホ
͡ゲ∇ミ͡グ͡ャ
͡ヮzヤャや
ゅ∠ョ∠ヱ
∠メ∠ゴ∠ル
∠リ͡ョ
あペ∠エ∇ャや
∠Ι∠ヱ
∇やヲ⊥ルヲ⊥ム∠Α
∠リΑ͡グzャゅ∠ミ
∇やヲ⊥ゎヱ⊥ぺ
∠ょ⇒∠わ͡ム∇ャや
リ͡ョ
⊥モ∇ら∠ホ
∠メゅ∠ト∠プ
⊥ユ͡ヰ∇Β∠ヤ∠ハ
⊥ギ∠ョxΙや
∇ろ∠ジ∠ボ∠プ
∇ユ⊥ヰ⊥よヲ⊥ヤ⊥ホ
∀ゲΒ͡ん∠ミ∠ヱ
∇ユ⊥ヰ∇レあョ
∠ラヲ⊥ボ͡ジ⇒∠プ
び
(Has not t he t ime come for t he heart s of t hose who believe (in t he Oneness of Allah Islamic Monot heism) t o be affect ed by Allah's Reminder (t his Qur'an), and t hat which has been revealed of t he t rut h, lest t hey become as t hose who received t he Script ure (t he Tawrah) and t he Inj il
(Gospel)) before (i.e. Jews and Christ ians), and t he t erm was prolonged for t hem and so t heir heart s were hardened And many of t hem were Fasiqun (t he rebellious, t he disobedient t o Allah)) (57:16). v In his Tafsir, Al-` Awfi said t hat Ibn ` Abbas said, "When t he dead man was st ruck wit h a part of t he cow, he st ood up and became more alive t han he ever was. He was asked, ` Who killed you' He said, ` My nephews killed me.' He t hen died again. His nephews said, aft er Allah t ook his life away, ` By Allah! We did not kill him' and denied t he t rut h while t hey knew it . Allah said,
ぴ
∠ヴ͡ヰ∠プ
͡り∠ケゅ∠イ͡エ∇ャゅ∠ミ
∇ヱ∠ぺ
ぁギ∠セ∠ぺ
⇔り∠ヲ∇ジ∠ホ
び
(And became as st ones or even worse in hardness). ''
And by t he passage of t ime, t he heart s of t he Children of Israel were unlikely t o accept any admonishment , even aft er t he miracles and signs t hey wit hnessed. Their heart s became harder t han st ones, wit h no hope of ever soft ening. Somet imes, springs and rivers burst out of st ones, some st ones split and wat er comes out of t hem, even if t here are no springs or rivers around t hem, somet imes st ones fall down from mount aint ops out of t heir fear of Allah. Muhammad bin Ishaq narrat ed t hat Ibn ` Abbas said t hat ,
ぴ
zラ͡ま∠ヱ
∠リ͡ョ
͡り∠ケゅ∠イ͡エ∇ャや
ゅ∠ヨ∠ャ
⊥ゲzイ∠ヘ∠わ∠Α
⊥ヮ∇レ͡ョ
⊥ゲ⇒∠ヰ∇ル∠Εや
zラ͡ま∠ヱ
ゅ∠ヰ∇レ͡ョ
ゅ∠ヨ∠ャ
⊥ペzボzゼ∠Α
⊥ァ⊥ゲ∇ガ∠Β∠プ
⊥ヮ∇レ͡ョ
⊥¬べ∠ヨ∇ャや
zラ͡ま∠ヱ
ゅ∠ヰ∇レ͡ョ
ゅ∠ヨ∠ャ
⊥テ͡ら∇ヰ∠Α
∇リ͡ョ
͡る∠Β∇ゼ∠カ
͡ヮzヤャや
び
(And indeed, t here are st ones out of which rivers gush fort h, and indeed, t here are of t hem (st ones) which split asunder so t hat wat er flows from t hem, and indeed, t here are of t hem (st ones) which fall down for fear of Allah), means, "Some st ones are soft er t han your heart s, t hey acknowledge t he t rut h t hat you are being called t o,
ぴ
ゅ∠ョ∠ヱ
⊥ヮzヤャや
∃モ͡ヘ⇒∠ピ͡よ
ゅzヨ∠ハ
∠ラヲ⊥ヤ∠ヨ∇バ∠ゎ
び
(And Allah is not unaware of what you do).''
Solid Inanimate Objects possess a certain Degree of Awareness
Some claimed t hat t he Ayat ment ioned t he st ones being humble as a met aphor. However, Ar-Razi, Al-Qurt ubi and ot her Imams said t hat t here is no need for t his explanat ion, because Allah creat es t his charact erist ic - humbleness - in st ones. For inst ance, Allah said,
ぴ
ゅzル͡ま
ゅ∠レ∇ッ∠ゲ∠ハ
∠る∠ルゅ∠ョxΙや
ヴ∠ヤ∠ハ
͡れ∠ヲ⇒∠ヨzジャや
͡チ∇ケxΙや∠ヱ
͡メゅ∠ら͡イ∇ャや∠ヱ
∠リ∇Β∠よほ∠プ
ラ∠ぺ
͡ヨ∇エ∠Α
ゅ∠ヰ∠レ∇ヤ
∠リ∇ボ∠ヘ∇セ∠ぺ∠ヱ
ゅ∠ヰ∇レ͡ョ
び
(Truly, We did offer Al-Amanah (t he t rust ) t o t he heavens and t he eart h, and t he mount ains, but t hey declined t o bear it and were afraid of it (i.e. afraid of Allah's t orment )) (33:72),
ぴ
⊥ウあら∠ジ⊥ゎ
⊥ヮ∠ャ
⊥れ∠ヲ⇒∠ヨzジャや
⊥ノ∇らzジャや
⊥チ∇ケxΙや∠ヱ
リ∠ョ∠ヱ
zリ͡ヰΒ͡プ
び
(The seven heavens and t he eart h and all t hat is t herein, glorify Him) (17:44),
ぴ
⊥ユ∇イzレャや∠ヱ
⊥ゲ∠イzゼャや∠ヱ
͡ラや∠ギ⊥イ∇ジ∠Α
び
(And t he st ars and t he t rees bot h prost rat e t hemselves (t o Allah)) (55:6),
ぴ
∠ヱ∠ぺ
∇や∇ヱ∠ゲ∠Β∇ヨ∠ャ
∠ヤ∠カヴ∠ャ͡ま
∠ペ
⊥ヮzヤャや
リ͡ョ
∃¬∇ヴ∠セ
⊥ほzΒ∠ヘ∠わ∠Α
び
(Have t hey not observed t hings t hat Allah has creat ed: (how) t heir shadows incline) (16:48),
ぴ
べ∠わ∠ャゅ∠ホ
ゅ∠レ∇Β∠ゎ∠ぺ
∠リΒ͡バ͡もべ∠デ
び
(They bot h said: "We come willingly.'') (41:11),
ぴ
∇ヲ∠ャ
ゅ∠レ∇ャ∠ゴル∠ぺ
や∠グ⇒∠ワ
∠ラや∠¬∇ゲ⊥ボ∇ャや
ヴ∠ヤ∠ハ
∃モ∠ら∠ィ
び
(Had We sent down t his Qur'an on a mount ain) (59:21), and,
ぴ
∇やヲ⊥ャゅ∠ホ∠ヱ
∇ユ͡ワ͡キヲ⊥ヤ⊥イ͡ャ
∠ユ͡ャ
∇ユぁゎギ͡ヰ∠セ
ゅ∠レ∇Β∠ヤ∠ハ
∇やヲ⊥ャゅ∠ホ
ゅ∠レ∠ボ∠トル∠ぺ
⊥ヮzヤャや
び
(And t hey will say t o t heir skins, "Why do you t est ify against us'' They will say: "Allah has caused us t o speak.'') (41:21).