Surah Al-Ahqaf
Ahqaaf
Introduction
Name of Chapter and Reason for its Name
This chapter is called Surah Al-Ahqaaf. In the 21st verse of this chapter, it talks about the Prophet that was sent to the people of Aad, and tells the story of his advice to them in which it says, “And mention [Hud] the brother of Aad, when he warned his people at Ahqaaf—and warners have passed away before and after him—saying, ‘Do not worship anyone but Allah. Indeed I fear for you the punishment of a tremendous day.’” In this verse, there is mention of the word Ahqaaf which is the plural of the word Haqf which is a sand hill. [1] This chapter is therefore named Surah Al-Ahqaaf due to this verse and the advice to the people of Aad in that sandy region which is called Ahqaaf in Arabic.
Chapter Number
Surah Al-Ahqaaf is the 46th chapter of the Quran, and it was revealed after Surah Al-Jathiyah. [2]
Number of Verses
This chapter has 35 verses.
Place of Revelation
This chapter was revealed in Mecca. [3] [4] A number of commentators have noted the probability of verses 5, 10 and 35 as being Madani. [4]
Content
Important Concepts in this Chapter
Verses 1-14
A response to the taunting of the deniers of the Quran; the Torah being a confirmer of the Quran; the end for the deniers; and the confirmers of Quranic verses.
In verse 3 of this chapter: “Yet the faithless are disregardful about what they are warned,” the ‘faithless’ are those polytheists of Mecca who turned away from that which Allah had revealed regarding the Hereafter and what was warned about it. [5]
The intended meaning of “and this is a Book… which confirms it” in verse 12 is twofold. The word “this” in the verse means the Quran, and the meaning of “a Book… which confirms it” refers to the Torah. [6] [7] The intended meaning of the word ‘novelty’ in verse 9: “Say, ‘I am not a novelty among the apostles, nor do I know what will be done with me, or with you” is that the Prophet is saying that he is not the first Prophet of the Lord, and that there were other Prophets before him. [8]
Verses 15-20
Advice to be good towards mothers and fathers, and the prohibition of indecent behaviour towards them. The meaning of ‘enjoined’ in verse 15: “We have enjoined mankind to be kind to his parents” is that this is an instruction that must be executed as a priority and it is also emphasized. [9]
Verses 21-28
The story of Hud and the people of Aad; learning from the signs around us; and taking lessons from the downfall of the people of Aad. The intended meaning of ‘brother’ in verse 21: “And mention [Hud] the brother of Aad, when he warned his people at Ahqaaf—and warners have passed away before and after him” is a reference to someone who is related to someone else or a tribe through one’s father, and Prophet Hud was counted as a brother to the people of Aad in this respect. Ahqaaf was the place of residence of the people of Aad which was a sandy region in the south of the Arabian Peninsula. Today no trace of those people remain in that area. [10]
Verses 29-35
The presence of jinn near the Prophet to hear and then propagate the verses of the Quran to their associates; and a command for the Prophet to be patient for the arrival of the promised punishment of the polytheists.
In verse 29, “When they were in its presence, they said, ‘Be silent!’” the intended meaning of ‘silence’ is so that they [the jinn] could hear better, and in this verse the appearance of the jinn to hear the verses of the Quran and their silence so as to hear the verses better was demonstrative of this. [11]
The meaning of ‘patience’ in verse 35, “So be patient just as the resolute among the apostles were patient,” is a patience just like that of the ‘major apostles’ in the face of the denial of their people. [12]
Discussions on this Chapter
According to the Sunni Traditions
Verse 9: “Say, ‘I am not a novelty among the apostles, nor do I know what will be done with me, or with you. I just follow whatever is revealed to me, and I am just a manifest warner.”
قُلْ مَا كُنْتُ بِدْعًا مِنَ الرُّسُلِ وَمَا أَدْرِي مَا يُفْعَلُ بِي وَلَا بِكُمْ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَى إِلَيَّ وَمَا أَنَا إِلَّا نَذِيرٌ مُبِينٌ٩ عن ابن شهاب عن خارجة بن زید بن ثابت عن أم العلاء، و هی امرأة من نسائهم أخبرته و کانت بایعت رسول اللّه صلی اللّه علیه و سلم قالت: طار لهم فی السکنی حین اقترعت الأنصار علی سکنی المهاجرین عثمان بن مظعون رضی اللّه عنه فاشتکی عثمان رضی اللّه عنه عندنا فمرضناه، حتی إذا توفی أدرجناه فی أثوابه فدخل علینا رسول اللّه صلی اللّه علیه و سلم فقلت رحمة اللّه علیک أبا السائب شهادتی علیک لقد أکرمک اللّه عز و جل فقال رسول اللّه صلی اللّه علیه و سلم: «و ما یدریک أن اللّه تعالی أکرمه» فقلت: لا أدری بأبی أنت و أمی، فقال رسول اللّه صلی اللّه علیه و سلم «أما هو فقد جاءه الیقین من ربه و إنی لأرجو له الخیر، و اللّه ما أدری و أنا رسول اللّه صلی اللّه علیه و سلم ما یفعل بی»
Ibn Shahab narrates from Kharijah ibn Zayd ibn Thaabit from Umm al-Ala, a woman from them (Ansaar) who had pledged her allegiance to the Prophet, said: “When the Ansaar drew lots about taking in the Muhajireen to stay with them, our lot was to have Uthman ibn Mazoon. Then Uthman got sick while he was with us, and we nursed him until he died, then we wrapped him in his clothes. Then the Prophet came to us, and I said: ‘May Allah have mercy on you, O Abu al-Saib (referring to Uthman). I bear witness that Allah has indeed honoured you.’ The Prophet asked: ‘How do you know that Allah has honoured him?’ I replied: ‘I do not know, may my father and mother be ransom for you!’ Then the Prophet said: ‘As for him, death has reached him from his Lord and I surely hope good for him, [but] by Allah, even though I am the Prophet of Allah, I do not know what will happen to me.’” [13]
Verse 15: “We have enjoined man to be kind to his parents. His mother carried him in travail, and bore him in travail, and his gestation and weaning take thirty months. When he comes of age and reaches forty years, he says, ‘My Lord! Inspire me to give thanks for Your blessing with which You have blessed me and my parents, and that I may do righteous deeds which may please You, and invest my descendants with righteousness. Indeed I have turned to you in penitence, and I am one of the muslims.’”
وَوَصَّيْنَا الْإِنْسَانَ بِوَالِدَيْهِ إِحْسَانًا حَمَلَتْهُ أُمُّهُ كُرْهًا وَوَضَعَتْهُ كُرْهًا وَحَمْلُهُ وَفِصَالُهُ ثَلَاثُونَ شَهْرًا حَتَّى إِذَا بَلَغَ أَشُدَّهُ وَبَلَغَ أَرْبَعِينَ سَنَةً قَالَ رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَعَلَى وَالِدَيَّ وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ وَأَصْلِحْ لِي فِي ذُرِّيَّتِي إِنِّي تُبْتُ إِلَيْكَ وَإِنِّي مِنَ الْمُسْلِمِينَ١٥ قد روی أبو داود فی سننه عن ابن مسعود رضی اللّه عنه أن رسول اللّه صلی اللّه علیه و سلم کان یعلمهم أن یقولوا فی التشهد «اللهم ألف بین قلوبنا و أصلح ذات بیننا، و اهدنا سبل السلام و نجنا من الظلمات إلی النور و جنبنا الفواحش ما ظهر منها و ما بطن، و بارک لنا فی أسماعنا و أبصارنا و قلوبنا و أزواجنا و ذریاتنا، و تب علینا إنک أنت التواب الرحیم، و اجعلنا شاکرین لنعمتک مثنین بها علیک قابلی‌ها و أتممها علینا»
Abu Dawood narrates in his Sunan from Ibn Masood that the Prophet used to teach them to say in Tashahhud: “O Allah, join our hearts, mend our relationships, guide us to the path of peace, rescue us from the darknesses to the light, save us from obscenities - outward or inward, and bless our ears, our eyes, our hearts, our wives, and our children; and turn unto us (in mercy) for You are the Oft-Returning, the most Merciful; and make us grateful for Your blessings and make us praise You through it while accepting it and complete the blessings upon us.” [14]
Verse 16: “Such are the ones from whom We accept the best of what they do, and overlook their misdeeds, [who will be] among the inhabitants of paradise—a true promise which they had been given.”
أُولَئِكَ الَّذِينَ نَتَقَبَّلُ عَنْهُمْ أَحْسَنَ مَا عَمِلُوا وَنَتَجَاوَزُ عَنْ سَيِّئَاتِهِمْ فِي أَصْحَابِ الْجَنَّةِ وَعْدَ الصِّدْقِ الَّذِي كَانُوا يُوعَدُونَ١٦ قال محمد بن عمرو بن عثمان عن عثمان رضی اللّه عنه، عن النبی صلی اللّه علیه و سلم قال: «العبد المسلم إذا بلغ أربعین سنة خفف اللّه تعالی حسابه، و إذا بلغ الستین سنة رزقه اللّه تعالی الإنابة إلیه، و إذا بلغ سبعین سنة أحبه أهل السماء و إذا بلغ ثمانین سنة ثبت اللّه تعالی حسناته و محا سیئاته، و إذا بلغ تسعین سنة غفر اللّه له ما تقدم من ذنبه و ما تأخر، و شفعه اللّه تعالی فی أهل بیته، و کتب فی السماء أسیر اللّه فی أرضه»
Muhammad ibn Amr ibn Uthman narrates from Uthman, who quotes the Prophet as having said: “When a Muslim worshipper reaches forty years [of age], Allah lightens his reckoning; and when he reaches sixty years, Allah grants him the authorization for Him; and when he reaches seventy years, the dwellers of the sky love him; and when he reaches eighty years, Allah makes his good deeds firm and erases his bad deeds; and when he reaches ninety years, Allah forgives his past and future sins, accepts his intercession for his family, and he is regarded in the sky as a prisoner of Allah on the earth.” [14]
عن ابن عباس رضی اللّه عنهما، عن رسول اللّه صلی اللّه علیه و سلم، عن الروح الأمین علیه الصلاة و السلام قال: «یؤتی بحسنات العبد و سیئاته فیقتص بعض‌ها ببعض، فإن بقیت حسنة وسع اللّه تعالی له فی الجنة» قال: فدخلت علی یزداد فحدث بمثل هذا قال: قلت فإن ذهبت الحسنة؟ قال أُولئِک الَّذِینَ نَتَقَبَّلُ عَنْهُمْ أَحْسَنَ ما عَمِلُوا وَ نَتَجاوَزُ عَنْ سَیئاتِهِمْ فِی أَصْحابِ الْجَنَّةِ وَعْدَ الصِّدْقِ الَّذِی کانُوا یوعَدُون
Ibn Abbas narrates from the Prophet from the trustworthy spirit (Jibrail) that he said: “The good and the bad deeds of a servant will be brought, and then some of them are nullified by others. If the good deeds remain, then Allah will provide expansion for him in Paradise.” Then he narrated the same and said: “I asked: ‘What if the good deeds are gone?’ He replied: ‘Such are the ones from whom We accept the best of what they do, and overlook their misdeeds, [who will be] among the inhabitants of Paradise—a true promise which they had been given.’” [14]
Verse 21: “And mention [Hud] the brother of Aad, when he warned his people at Ahqaaf—and warners have passed away before and after him - saying, ‘Do not worship anyone but Allah. Indeed I fear for you the punishment of a tremendous day.’”
وَاذْكُرْ أَخَا عَادٍ إِذْ أَنْذَرَ قَوْمَهُ بِالْأَحْقَافِ وَقَدْ خَلَتِ النُّذُرُ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ أَلَّا تَعْبُدُوا إِلَّا اللَّهَ إِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ عَظِيمٍ٢١ عن ابن عباس رضی اللّه عنهما قال: قال رسول اللّه صلی اللّه علیه و سلم «یرحمنا اللّه و أخا عاد»
Ibn Abbas said: “The Prophet said: ‘May Allah have mercy on us and on the brother of Aad.’” [15]
Verses 24-25: “When they saw it as a cloud advancing toward their valleys, they said, ‘This cloud brings us rain.’ ‘Rather it is what you sought to hasten: a hurricane carrying a painful punishment, destroying everything by its Lord’s command.’ So they became such that nothing could be seen except their dwellings. Thus do We requite the guilty lot.”
فَلَمَّا رَأَوْهُ عَارِضًا مُسْتَقْبِلَ أَوْدِيَتِهِمْ قَالُوا هَذَا عَارِضٌ مُمْطِرُنَا بَلْ هُوَ مَا اسْتَعْجَلْتُمْ بِهِ رِيحٌ فِيهَا عَذَابٌ أَلِيمٌ٢٤تُدَمِّرُ كُلَّ شَيْءٍ بِأَمْرِ رَبِّهَا فَأَصْبَحُوا لَا يُرَى إِلَّا مَسَاكِنُهُمْ كَذَلِكَ نَجْزِي الْقَوْمَ الْمُجْرِمِينَ٢٥ حدثنا هارون بن معروف، أخبرنا ابن وهب، أخبرنا عمرو أن أبا النضر حدثه عن سلیمان بن یسار عن عائشة رضی اللّه عنها أنها قالت: ما رأیت رسول اللّه صلی اللّه علیه و سلم مستجمعا ضاحکا حتی رأیت منه لهواته إنما کان یبستم و قالت: کان رسول اللّه صلی اللّه علیه و سلم إذا رأی غیما أو ریحا عرف ذلک فی وجهه، قالت: یا رسول اللّه إن الناس إذا رأوا الغیم فرحوا رجاء أن یکون فیه المطر و أراک إذا رأیته عرفت فی وجهک الکراهیة، فقال رسول اللّه صلی اللّه علیه و سلم: «یا عائشة ما یؤمننی أن یکون فیه عذاب قد عذب قوم بالریح، و قد رأی قوم العذاب فقالوا هذا عارض ممطرنا»
Haroon ibn Maroof narrates from Ibn Wahab who narrates that Amr reports that Abu al-Nadr narrated from Sulayman ibn Yasar, from Aisha that she said: “I have never seen the Prophet fully laughing in such a way that I could see his uvulas, he would only smile.” She said: “When the Prophet saw clouds or wind, it would reflect on his face (as discomfort).” She asked him: “O Prophet of Allah! When people see clouds, they become happy hoping that they may bring them rain. But I notice that when you see them, displeasure appears on your face.” The Prophet of Allah replied: “O Aisha! What would guarantee to me that they do not bring punishment! Some nations had been punished with wind. On seeing the punishment approaching them, a nation once said: ‘This cloud brings us rain.’” [16]
سمعت ابن جریج یحدثنا عن عطاء بن أبی رباح عن عائشة رضی اللّه عنها قالت: کان رسول اللّه صلی اللّه علیه و سلم إذا عصفت الریح قال: «اللهم إنی أسألک خیرها و خیر ما فی‌ها و خیر ما أرسلت به، و أعوذ بک من شرها و شر ما فی‌ها و شر ما أرسلت به»
Ibn Jurayj narrates from Ata ibn Abu Rabah from Aisha that she said: “Whenever the wind would blow, the Prophet used to say: ‘O Allah! I ask You of its good, the good of what it contains, and the good of what You have sent it with; and I seek refuge in You from its evil, the evil of what it contains, and the evil of what You have sent it with.’” [17]
عن ابن عباس رضی اللّه عنهما قال: قال رسول اللّه صلی اللّه علیه و سلم: «ما فتح علی عاد من الریح إلا مثل موضع الخاتم، ثم أرسلت علیهم البدو إلی الحضر، فلما رآها أهل الحضر قالوا هذا عارض ممطرنا مستقبل أودیتنا، و کان أهل البوادی فی‌ها، فألقی أهل البادیة علی أهل الحاضرة حتی هلکوا- قال- عتت علی خزان‌ها حتی خرجت من خلال الأبواب، و اللّه سبحانه و تعالی أعلم
Ibn Abbas narrates that the Prophet said: “The wind came upon the people of Aad like the place of a seal. Then, the wind took with itself the Bedouins in the direction of the people of the city. When they saw it as a cloud advancing toward their valleys, they said, ‘This cloud brings us rain’ while the Bedouins were in the wind. So the Bedouins were thrown upon the people of the city until they perished.” He continued: “They defied (Allah and His signs) by relying on their treasures until it all went out through the doors; and Allah, the Glorified and the most High knows best.” [17] Verses 29 and end of verse 32: “When We dispatched towards you a team of jinn listening to the Quran, when they were in its presence, they said, ‘Be silent!’ When it was finished, they went back to their people as warners..... They are in manifest error.”
وَإِذْ صَرَفْنَا إِلَيْكَ نَفَرًا مِنَ الْجِنِّ يَسْتَمِعُونَ الْقُرْآنَ فَلَمَّا حَضَرُوهُ قَالُوا أَنْصِتُوا فَلَمَّا قُضِيَ وَلَّوْا إِلَى قَوْمِهِمْ مُنْذِرِينَ٢٩…أَوْلِيَاءُ أُولَئِكَ فِي ضَلَالٍ مُبِينٍ٣٢ عن عاصم عن زر عن عبد اللّه بن مسعود رضی اللّه عنه قال: هبطوا علی النبی صلی اللّه علیه و سلم و هو یقرأ القرآن ببطن نخلة فَلَمَّا حَضَرُوهُ قالُوا أَنْصِتُوا قال صه، و کانوا تسعة و أحدهم زوبعة، فأنزل اللّه عز و جل: وَ إِذْ صَرَفْنا إِلَیک نَفَراً مِنَ الْجِنِّ یسْتَمِعُونَ الْقُرْآنَ فَلَمَّا حَضَرُوهُ قالُوا أَنْصِتُوا فَلَمَّا قُضِی وَلَّوْا إِلی قَوْمِهِمْ مُنْذِرِینَ- إلی- ضَلالٍ مُبِینٍ
Asim narrates from Zarr, from Abdullah ibn Masood that: “A group of jinn came down upon the Prophet while he was reciting the Quran, at a place called Nakhlah. When they reached its presence, they said: ‘Be silent!’ – meaning do not make noise. There were nine of them and one was Zawbaah. Then Allah sent down: ‘When We dispatched towards you a team of jinn listening to the Quran, when they were in its presence, they said, ‘Be silent!’ When it was finished, they went back to their people as warners.... They are in manifest error.’” [18] Verse 35: “So be patient just as the resolute among the apostles were patient, and do not seek to hasten [the punishment] for them. The day when they see what they are promised, [it will be] as though they had remained only an hour of a day. This is a proclamation. So shall anyone be destroyed except the transgressing lot?”
فَاصْبِرْ كَمَا صَبَرَ أُولُو الْعَزْمِ مِنَ الرُّسُلِ وَلَا تَسْتَعْجِلْ لَهُمْ كَأَنَّهُمْ يَوْمَ يَرَوْنَ مَا يُوعَدُونَ لَمْ يَلْبَثُوا إِلَّا سَاعَةً مِنْ نَهَارٍ بَلَاغٌ فَهَلْ يُهْلَكُ إِلَّا الْقَوْمُ الْفَاسِقُونَ٣٥ عن مسروق قال: قالت عائشة رضی اللّه عنها: ظل رسول اللّه صلی اللّه علیه و سلم صائما ثم طواه ثم ظل صائما ثم طواه ثم ظل صائما ثم قال: «یا عائشة إن الدنیا لا تنبغی لمحمد و لا لآل محمد، یا عائشة إن اللّه تعالی لم یرض من أولی العزم من الرسل إلا بالصبر علی مکروه‌ها و الصبر عن محبوب‌ها، ثم لم یرض منی إلا أن یکلفنی ما کلفهم فقال: فَاصْبِرْ کما صَبَرَ أُولُوا الْعَزْمِ مِنَ الرُّسُلِ و إنی و اللّه لأصبرن کما صبروا جهدی و لا قوة إلا باللّه
Masrooq narrates that Aisha said that the Prophet remained in a state of fasting [through the morning] and did not eat [at night], then he continued fasting [the next day] and then starved [again at night], and then continued his fast [the next day] and said: “O Aisha! The world does not qualify to be for Muhammad and for the family of Muhammad. O Aisha! Allah, the Most High, is not pleased with the Ulul Azm (firm resolute) messengers unless they restrain from the disliked things of the world through patience, and perform desirable things of it through patience. So He will not be pleased with me unless He commands me to do what He commanded them to do, thus He said: ‘So be patient just as the resolute among the apostles were patient.’ I, by Allah, shall be patient like they were patient and I shall endeavour, and there is no power except with Allah.” [18]
According to the Shia Traditions
Benefits of Reciting this Surah
عَنْ عَبْدِ اللَّهِ بْنِ أَبِی یعْفُورٍ عَنْ أَبِی عَبْدِ اللَّهِ قَالَ: مَنْ قَرَأَ کلَّ لَیلَةٍ أَوْ کلَّ جُمُعَةٍ سُورَةَ الْأَحْقَافِ لَمْ یصِبْهُ اللَّهُ بِرَوْعَةٍ فِی الْحَیاةِ الدُّنْیا وَ آمَنَهُ مِنْ فَزَعِ یوْمِ الْقِیامَةِ إِنْ شَاءَ اللَّهُ
Abdullah ibn Abu Yafoor narrates from Abu Abdillah that he said: “A person who recites Surah al-Ahqaaf every night or every Friday, Allah will not afflict him with fear in this world, and Allah by His will, will keep him safe from dismay on the Day of Judgement.” [19]
Verse 4: “Say, ‘Tell me about what you invoke besides Allah. Show me what [part] of the earth have they created. Do they have any share in the heavens? Bring me a scripture [revealed] before this, or some vestige of [Divine] knowledge, should you be truthful.’”
قُلْ أَرَأَيْتُمْ مَا تَدْعُونَ مِنْ دُونِ اللَّهِ أَرُونِي مَاذَا خَلَقُوا مِنَ الْأَرْضِ أَمْ لَهُمْ شِرْكٌ فِي السَّمَاوَاتِ ائْتُونِي بِكِتَابٍ مِنْ قَبْلِ هَذَا أَوْ أَثَارَةٍ مِنْ عِلْمٍ إِنْ كُنْتُمْ صَادِقِينَ٤ عَنْ أَبِی عُبَیدَةَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَنْ قَوْلِهِ تَعَالَی ائْتُونِی بِکتابٍ مِنْ قَبْلِ هذا أَوْ أَثارَةٍ مِنْ عِلْمٍ إِنْ کنْتُمْ صادِقِینَ قَالَ عنی بِالْکتَابِ التَّوْرَاةَ وَ الْإِنْجِیلَ وَ أَثَارَة مِنْ عِلْمٍ فَإِنَّمَا عنی بِذَلِک عِلْمَ أَوْصِیاءِ الْأَنْبِیاءِ ع
Abu Ubaydah says: “I asked Abu Jafar about these words of Allah, ‘Bring me a scripture [revealed] before this, or some vestige of [Divine] knowledge, should you be truthful,’ and he replied: ‘Kitab (scripture) here means the Tawrat and the Injeel, and what is meant by Atharah (vestige) of [Divine] knowledge is the knowledge of Prophets’ successors.’” [20]
Verse 8: “Do they say, ‘He has fabricated it?’ Say, ‘Should I have fabricated it, you would not avail me anything against Allah. He best knows what you gossip concerning it. He suffices as a witness between me and you, and He is the All-forgiving, the All-merciful.’”
أَمْ يَقُولُونَ افْتَرَاهُ قُلْ إِنِ افْتَرَيْتُهُ فَلَا تَمْلِكُونَ لِي مِنَ اللَّهِ شَيْئًا هُوَ أَعْلَمُ بِمَا تُفِيضُونَ فِيهِ كَفَى بِهِ شَهِيدًا بَيْنِي وَبَيْنَكُمْ وَهُوَ الْغَفُورُ الرَّحِيمُ٨ عن الحسین بن علی قال: اجْتَمَعَ الْمُهَاجِرُونَ وَ الْأَنْصَارُ إِلَی رَسُولِ اللَّهِ ص فَقَالُوا إِنَّ لَک یا رَسُولَ اللَّهِ مَئُونَةً فِی نَفَقَتِک وَ فِیمَنْ یأْتِیک مِنَ الْوُفُودِ وَ هَذِهِ أَمْوَالُنَا مَعَ دِمَائِنَا فَاحْکمْ فی‌ها بَارّاً مَأْجُوراً أَعْطِ مَا شِئْتَ وَ أَمْسِک مَا شِئْتَ مِنْ غَیرِ حَرَجٍ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ عَلَیهِ الرُّوحَ الْأَمِینَ فَقَالَ یا مُحَمَّدُ قُلْ لا أَسْئَلُکمْ عَلَیهِ أَجْراً إِلَّا الْمَوَدَّةَ فِی الْقُرْبی یعْنِی أَنْ تَوَدُّوا قَرَابَتِی مِنْ بَعْدِی فَخَرَجُوا فَقَالَ الْمُنَافِقُونَ مَا حَمَلَ رَسُولَ اللَّهِ ص عَلَی تَرْک مَا عَرَضْنَا عَلَیهِ إِلَّا لِیحُثَّنَا عَلَی قَرَابَتِهِ مِنْ بَعْدِهِ إِنْ هُوَ إِلَّا شَی‌ءٌ افْتَرَاهُ فِی مَجْلِسِهِ وَ کانَ ذَلِک مِنْ قَوْلِهِمْ عَظِیماً فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ جَبْرَئِیلَ بِهَذِهِ الْآیةِ- أَمْ یقُولُونَ افْتَراهُ قُلْ إِنِ افْتَرَیتُهُ فَلا تَمْلِکونَ لِی مِنَ اللَّهِ شَیئاً هُوَ أَعْلَمُ بِما تُفِیضُونَ فِیهِ کفی بِهِ شَهِیداً بَینِی وَ بَینَکمْ وَ هُوَ الْغَفُورُ الرَّحِیم
Husayn ibn Ali said: “The Muhajireen and the Ansaar gathered around the Prophet and said to him: ‘You have expenses for your own expenditure and for that of those representatives that come to you. This is our wealth and this is our blood (life) [at your disposal], whatever you decide about it is good and rewardable. Whatever of it you wish, give [back] and whatever of it you wish, keep for yourself, without hesitation.’ Then Allah sent down upon the Prophet, the trustworthy spirit (Jibrail) who said: ‘O Muhammad! Say, ‘I do not ask you any reward for it except the love of [my] relatives.’ Meaning, love my relatives after me.’ Then they all came out. The hypocrites said: ‘What prevented the Prophet from accepting our offer was nothing but that he wanted to incite us to love his relatives after him, and it (the verse which the Prophet recited) was nothing but something which he fabricated in the gathering itself.’ Indeed these words of theirs were a great [injustice]. Thus, Allah sent down Jibrail with this verse, ‘Or they say, ‘He has fabricated it.’ Say, ‘Should I have fabricated it, you would not avail me anything against Allah. He best knows what you gossip concerning it. He suffices as a witness between me and you, and He is the All-Forgiving, the All-Merciful.’’” [21]
Verse 15: “And We have enjoined man to be kind to his parents. His mother has carried him in travail, and bore him in travail, and his gestation and weaning take thirty months. When he comes of age and reaches forty years, he says, ‘My Lord! Inspire me to give thanks for Your blessing with which You have blessed me and my parents, and that I may do righteous deeds which may please You, and invest my descendants with righteousness. Indeed I have turned to you in penitence, and I am one of the muslims.’”
وَوَصَّيْنَا الْإِنْسَانَ بِوَالِدَيْهِ إِحْسَانًا حَمَلَتْهُ أُمُّهُ كُرْهًا وَوَضَعَتْهُ كُرْهًا وَحَمْلُهُ وَفِصَالُهُ ثَلَاثُونَ شَهْرًا حَتَّى إِذَا بَلَغَ أَشُدَّهُ وَبَلَغَ أَرْبَعِينَ سَنَةً قَالَ رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَعَلَى وَالِدَيَّ وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ وَأَصْلِحْ لِي فِي ذُرِّيَّتِي إِنِّي تُبْتُ إِلَيْكَ وَإِنِّي مِنَ الْمُسْلِمِينَ١٥ عن عبد الله بن سنان عن أبی عبد الله قالَ: سَأَلَهُ أَبِی وَ أَنَا حَاضِرٌ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- حَتَّی إِذا بَلَغَ أَشُدَّهُ قَالَ الِاحْتِلَام
Abdullah ibn Sinaan narrates: “My father asked Abu Abdillah regarding the words of Allah - ‘...when he comes of age...’ and he answered: ‘[It means] Ihtilaam (The age when semen starts coming out).’” [22]
عن أبی بصیر قال: قال أبو عبد الله: إِذَا بَلَغَ الْعَبْدُ ثَلَاثاً وَ ثَلَاثِینَ سَنَةً فَقَدْ بَلَغَ أَشُدَّهُ وَ إِذَا بَلَغَ أَرْبَعِینَ سَنَةً فَقَدْ بَلَغَ مُنْتَهَاهُ فَإِذَا ظَعَنَ فِی إِحْدَی وَ أَرْبَعِینَ فَهُوَ فِی النُّقْصَانِ وَ ینْبَغِی لِصَاحِبِ الْخَمْسِینَ أَنْ یکونَ کمَنْ کانَ فِی النَّزْعِ
Abu Baseer narrates that Abu Abdillah said: “When a person reaches the age of thirty-three years, he has reached to full strength, and when he reaches the age of forty, he has reached to the utmost. Thus, when he moves into the forty-first [year], then he is on the decline; and it is appropriate if a person with fifty years of age is like someone who is being eliminated.” [22]
Verse 35: “So be patient just as the resolute (Ulul Azm) among the apostles were patient, and do not seek to hasten [the punishment] for them. The day when they see what they are promised, [it will be] as though they had remained [in the world] only an hour of a day. This is a proclamation. So shall anyone be destroyed except the transgressing lot?”
فَاصْبِرْ كَمَا صَبَرَ أُولُو الْعَزْمِ مِنَ الرُّسُلِ وَلَا تَسْتَعْجِلْ لَهُمْ كَأَنَّهُمْ يَوْمَ يَرَوْنَ مَا يُوعَدُونَ لَمْ يَلْبَثُوا إِلَّا سَاعَةً مِنْ نَهَارٍ بَلَاغٌ فَهَلْ يُهْلَكُ إِلَّا الْقَوْمُ الْفَاسِقُونَ٣٥ عن ابن أبی یعفور قال سمعت أبا عبد الله یقول: سَادَةُ النَّبِیینَ وَ الْمُرْسَلِینَ خَمْسَةٌ وَ هُمْ أُولُوا الْعَزْمِ مِنَ الرُّسُلِ وَ عَلَیهِمْ دَارَتِ الرَّحَی نُوحٌ وَ إِبْرَاهِیمُ وَ مُوسَی وَ عِیسَی وَ مُحَمَّدٌ صَلَّی اللَّهُ عَلَیهِ وَ آلِهِ وَ عَلَی جَمِیعِ الْأَنْبِیاءِ
Ibn Abu Yafoor says that I heard Abu Abdillah say: “The masters of the apostles and the Prophets are five, they are the Ulul Azm (firm resolute) among the messengers, and they are the support around which the millstone revolves (everything is held together through them). [They are:] Nuh, Ibrahim, Musa, Isa and Muhammad, may Allah bestow peace upon him and his progeny and upon all of the Prophets.” [23]
عن عبد الرحمن بن کثیر عن أبی جعفر قال: قال رسول الله ص: إِنَّ أَوَّلَ وَصِی کانَ عَلَی وَجْهِ الْأَرْضِ- هِبَةُ اللَّهِ بْنُ آدَمَ وَ مَا مِنْ نَبِی مَضَی إِلَّا وَ لَهُ وَصِی وَ کانَ جَمِیعُ الْأَنْبِیاءِ مِائَةَ أَلْفِ نَبِی وَ عِشْرِینَ أَلْفَ نَبِی مِنْهُمْ خَمْسَةٌ أُولُو الْعَزْمِ- نُوحٌ وَ إِبْرَاهِیمُ وَ مُوسَی وَ عِیسَی وَ مُحَمَّدٌ صلی الله علیه و آله و سلم و علیهم
Abd al-Rahman ibn Kathir narrates from Abu Jafar that he said: “The Prophet said: ‘The first successor upon the earth was Hibatullah, the son of Adam; and no Prophet passed away unless he had a successor; and in total all of the Prophets were one hundred and twenty thousand. Among them five were the Ulul Azm (firm resolute): Nuh, Ibrahim, Musa, Isa and Muhammad, may Allah bestow peace upon him and his progeny and upon all of the Prophets.’” [23]
References
- ↑ Ismail ibn Umar ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Volume 7, Page 262
- ↑ Mahmud Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil (1986), Volume 4, Page 294
- ↑ Fadhl ibn Hasan Tabrisi, Majma al-Bayan fi Tafsir al-Quran (1988), Volume 9, Page 123
- ↑ 4.0 4.1 Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, (1986), Page 294
- ↑ Sayyid Muhammad Husayn Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Volume 18, Page 186
- ↑ Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, (1998), Page 257
- ↑ Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, (1986), Page 300
- ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran, (1971), Page 190
- ↑ Ibid., Page 200
- ↑ Ibid., Page 210
- ↑ Ibid., Page 216
- ↑ Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 282
- ↑ Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, Volume 7, Page 255
- ↑ 14.0 14.1 14.2 Ibid., Page 259
- ↑ Ibid., Page 263
- ↑ Ibid., Page 264
- ↑ 17.0 17.1 Ibid., Page 265
- ↑ 18.0 18.1 Ibid., Page 268
- ↑ Ṭabarsi, Majma al-Bayan fi Tafsir al-Quran, Volume 9, Page 123
- ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 18, Page 196
- ↑ Ibid., Page 197
- ↑ 22.0 22.1 Ibid., Page 207
- ↑ 23.0 23.1 Ibid., Page 221