21. Surah Al-Anbiyaa

Haste is undesirable خُلِقَ الْإِنسَانُ مِنْ عَجَلٍ (Man is made of haste. - 21:37). عَجَل ('ajal) means haste or hurry. The word is used in situations when one desires things to happen before their time, and this trait is bad by its very nature. In another place also the word is used to denote human weakness. For instance وَكَانَ الْإِنسَانُ عَجُولًا i.e. Man is prone to haste - 17:11, meaning that he is very impatient. When Sayyidna Musa (علیہ السلام) went to the mount Tur in a hurry leaving his people behind, he was censured by Allah Ta` ala. Prophets (علیہم السلام) and the devout people who try to excel each other in the performance of righteous deeds have been commended and their zeal to do good deeds does not constitute haste and hurry because they do not try to do these deeds before their time. In fact they do the deeds on time, but try to excel each other in quantity and quality. Here خُلِقَ الْإِنسَانُ مِنْ عَجَلٍ (Man is made of haste - 21:37) means that haste and hurry is one of the many weaknesses which are inherent in human nature. When a man is identified by some intrinsic trait of his character, me Arabs used to say that he is 'made of that trait. For instance a short tempered man would be called a 'man made of anger'. سَأُرِ‌يكُمْ آيَاتِي فَلَا تَسْتَعْجِلُونِ (I shall show you my signs -.21:37) Here the word آیات (signs) refers to those miracles and events which bear evidence to the honesty of the Holy Prophet ﷺ and the truth of his message. (Qurtubi) These miracles also occurred during the battle of Badr (غزوہ بدر) when the Muslims who were considered weak and worthy of contempt gained a great victory over their enemies.

Weighing of actions on the Day of Judgment and the scales to be used for this purpose وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ (And We shall place scales to do justice on the Day of Judgment - 21:47) The مَوَازِین word is plural of مِیزان ، which means a scale. In this verse the word is used plural which some exegesists have explained by saying that for measuring deeds and actions of people many scales will be used. Different balances may be used for different individuals, or different balances may be used for different types of deeds. But majority of scholars agree that there will be only one balance to weigh all the deeds, and that the word has been used in plural because it will serve the purpose of many balances and measure the deeds of all the children of Sayyidna 'Adam (علیہ السلام) from the earliest time to the Day of Judgment, whose count only Allah knows. قِسط (Qist) means justice and fairness. Thus the meaning of the verse is that the balance will measure fairly and justly and no injustice will be done to anyone. Mustadrak of Hakim has reported through Sayyidna Salman رضی اللہ تعالیٰ عنہ that the Holy Prophet ﷺ said that the balance that will be used on the Day of Judgment for weighing deeds and actions will be so enormous in size and span that it could enclose the earth and the sky within its fold for measurement. (Mazhari) Hafiz Abu al-Qasim Lalkai has narrated in his Sunan (سُئن) through Sayyidna Anas ؓ that the Holy Prophet ﷺ said that an angel will be posted on the balance and every man will be brought before it. In case his good deeds overweigh his sins the angel will announce loudly, which everyone present will hear, that so and so has passed his test and now he will never be deprived of anything. And if the sins of a person overweigh his virtues, then the angel will announce that the wretched so and so has failed his test and has been made destitute forever. Hafiz has also reported on the authority of Sayyidna Hudhaifah ؓ ، that the angel who will be posted on the balance on the Day of Judgment is none other but Sayyidna Jibra'il (علیہ السلام) . Hakim, Baihaqi and 'Ajurri have narrated through Sayyidah ` A'ishah ؓ that she enquired from the Holy Prophet ﷺ whether he will remember his family members on the Day of Judgment; to which he replied that on that Day there will be three occasions when no one will remember any one. Firstly, when people will be brought before the scale of justice for the weighment of their deeds. Until it is known whether one's virtues overweigh the sins or otherwise, everyone would forget everyone else. Secondly, when the records of deeds will be thrown in the air, until they are either placed in the right hand (which will be a sign of salvation) or in the left hand or from behind (which will be a sign of punishment) it would indicate God's wrath. Thirdly, the occasion to cross the bridge of Sirat (صِرَاط) i.e. until this bridge is crossed, no one will remember any one else. (Mahari) وَإِن كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْ‌دَلٍ أَتَيْنَا بِهَا (And even if it (any act, good or evil) is to the measure of a mustard seed, we will bring it forth - 21:47) It means that on the Day of Reckoning, all the deeds of every person, big or small, good or bad, will be brought forth so that they may be subjected to reckoning and weighment. Method of the weighment of deeds One possibility is that deeds and actions of a person recorded by angels will be weighed as indicated by the famous Hadith generally known as حَدِیث البِطَقَۃ . (hadith al-bitaqahl). The other possibility is that deeds of a person will be converted into absolute substances which will then be weighed. By and large the traditions support the second view, and a majority of scholars have adopted this version. The verse وَوَجَدُوا مَا عَمِلُوا حَاضِرً‌ا (And they will find what they did all there - 18:49) and the like in the Holy Qur'an and many traditions also confirm the second view. Accountability of Deeds Tirmidhi has reported through Sayyidah ` A'ishah ؓ that a man came to the Holy Prophet ﷺ and narrated to him that he had two slaves who called him a liar, were dishonest in their dealings and did not obey his orders. In retaliation he scolded them and also beat them. How then would his chastisement of his slaves be judged in relation to their misconduct. The Holy Prophet ﷺ replied that their misdeed would be weighed against the punishment which he inflicted on them and if the two were equally balanced, then the matter would rest there, but in case their crimes exceed his punishment it would be regarded as a favour bestowed on them by him. But, on the other hand, if the punishment awarded to them exceeded their misdeeds, then he would be made subject to punishment and retaliation for his excess. Then the man rose and sat down in a corner and started weeping. The Holy Prophet ﷺ asked him whether he had not read this verse وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ (And We shall place scales to do justice on the day of judgment - 21:47). Then the man said that he had no choice but to free his slaves so that he might escape accountability. (Qurtubi) 1. The author has referred here to a long hadith in which it is mentioned that while reckoning a person's deeds, a card will be placed in the balance on which the kalimah لا إلہ إلا اللہ will be written. This card will weigh more than a heap of bad deeds. (Muhammad Taqi Usmani)

Commentary الْفُرْ‌قَانَ وَضِيَاءً وَذِكْرً‌ا لِّلْمُتَّقِينَ (Criterion and light and an advice for the God-fearing - 21:48) The three attributes which belong to Torah are فُرْ‌قَانَ (criterion) which differentiates between right and wrong second is 4 ' (light) which provides light and manifestation of truth to hearts, and the third is ذِکر (advice) which is a source of guidance for the people. Some explain فُرْ‌قَانَ as help from God which was available to Sayyidna Musa (علیہ السلام) all times. It was manifest when he was raised in the Pharaoh's house, then at the time of his contest with the Egyptian magicians which resulted in the Pharaoh's discomfiture, and again when he was pursued by the Pharaoh and his army and Allah saved him by causing dry passageways to appear in the river and, after the Bani Isra'il had crossed over to the other side, by drowning the Pharaoh and his army. Even after this incident Allah's help was available to him at all times. Qurtubi has pointed out that whereas (ضِيَاءً light) and ذِکر (advice) are the attributes of Torah, o4 (criterion) is something else and not an attribute of Torah, because of the use of the conjunctive letter Wa.'o (و) after the word فُرْ‌قَانَ (Allah knows best).

Commentary وَتَاللَّـهِ لَأَكِيدَنَّ أَصْنَامَكُم (And I swear by Allah that I will do something to your idols - 21:57) The wording of the verse indicates that Sayyidna Ibrahim (علیہ السلام) spoke these words before his community. But this explanation leaves a little doubt in one's mind because Sayyidna Ibrahim (علیہ السلام) had excused himself from going to the Eid festival by pleading illness إِنِّي سَقِيمٌ - I am sick - 37:89). And when they found their idols broken, they started a search for the culprit. If they already knew what he had said about their idols and that he had stayed behind alone when they had gone to attend the Eid function, then it was fairly obvious that he had broken the idols. Then where was the need for them to go looking for the offender? There are more than one explanations to this situation. One, that since Sayyidna Ibrahim (علیہ السلام) was the only one holding these views and enjoyed no standing in the community, people might have ignored and even forgotten what he had said as something of no consequence. (Bayan ul-Qur'an). Two, that those who were looking for the culprit were a different lot of people and were not aware of what he (Sayyidna Ibrahim علیہ السلام) had said about their idols. While in a third version Mujahid and Qatadah are of the view that Sayyidna Ibrahim (علیہ السلام) did not speak these words before other people, but only pictured the situation in his mind, or had said that only at heart, or he might have spoken them before one or two old persons after the people had left for the festival. Later, when the idols were found broken and the people started looking for the one who did it, these old men revealed the secret to them. (Qurtubi)

فَجَعَلَهُمْ جُذَاذًا (21:58) The word جُذَاذً is the plural for جُذَ. which means fragment or piece. Thus its meaning is that Sayyidna Ibrahim (علیہ السلام) broke the idols into small pieces. إِلَّا كَبِيرً‌ا لَّهُمْ (Save the big one of them - 21:58) That is, only the biggest idol was left intact and all the rest were broken. It is possible that the one which was left unbroken was either bigger in size or higher in esteem with the unbelievers. لَعَلَّهُمْ إِلَيْهِ يَرْ‌جِعُونَ (So that they may come back to him - 21:58) There can be three explanations to this expression. One, if the object of إِلَيْهِ (to him) is Sayyidna Ibrahim (علیہ السلام) then the meaning would be that he himself wanted the unbelievers to ask him why he had broken the idols which would give him a chance to sneer at them that what they worshipped could not even look after themselves. The second meaning of إِلَيْهِ يَرْ‌جِعُونَ could be that he destroyed the idols in the hope that when the unbelievers saw them in pieces it might convince them of the futility of idol-worship and cause their return toward the religion of Sayyidna Ibrahim (علیہ السلام) . The third explanation is given by Kalbi. He says that the object of إِلَيْهِ is کَبِیر (the big). In that case the explanation would be that when the unbelievers, on their return saw the idols in pieces except the big one, who had a hammer resting on his shoulder, they might turn towards it for an explanation and getting no response from it they would see for themselves the helplessness of the idol.

The words of Sayyidna Ibrahim (علیہ السلام) were not untrue, but only allusions قَالَ بَلْ فَعَلَهُ كَبِيرُ‌هُمْ هَـٰذَا فَاسْأَلُوهُمْ إِن كَانُوا يَنطِقُونَ (He said, "Rather, this is done by this chief of theirs. So, ask them if they were to speak." - 21:63) When the community of Sayyidna Ibrahim (علیہ السلام) got hold of him and asked him to confess his guilt, he said "The big one among them has done it. Why don't you ask him, if he can speak"? The point to consider here is that the idols were broken by Sayyidna Ibrahim (علیہ السلام) and its denial and attributing the deed to the big idol, was contrary to fact and constituted an untruth. The exalted position of Sayyidna Ibrahim (علیہ السلام) renders such a conclusion untenable. The exegesists have put forward several explanations to sort out this matter. One of them is that his statement is in the nature of an assumption i.e. why not considering the possibility that the deed was done by the big idol? And a supposition which is contrary to facts is not a lie as the Qur’ an itself says إِن كَانَ لِلرَّ‌حْمَـٰنِ وَلَدٌ فَأَنَا أَوَّلُ الْعَابِدِينَ (If the Ralhman [ All-Merciful ] has a son then I am the first to serve him - 43:81). But the most convincing and straight forward explanation is the one adopted by al-Bahr ul-Muhit, Qurtubi and Ruh ul-Ma` ani, which says that it is a metaphoric attribution (اَسنَاد مجَازی), that is the act which was done by Sayyidna Ibrahim (علیہ السلام) was attributed to the big idol by way of metaphoric attribution because it was this idol which, by reason of the reverence that it commanded in the whole community, persuaded Sayyidna Ibrahim (علیہ السلام) to do what he did with the smaller idols. It is like amputating a thief’ s hand and then telling him that none but his own misdeeds are responsible for the amputation. Sayyidna Ibrahim (علیہ السلام) had also attributed the breaking of the idols to the big idol by placing an axe on its shoulder or in its hands, thus pointing an accusing finger towards it. He reinforced this suspicion by his word when he suggested to the unbelievers that they should enquire from the big idol as to who had destroyed the other idols. It is a case of metaphoric attribution (اسناد مجازی) which is very well illustrated in an Arabic saying انبت الربیہع البقلۃ ، that is the spring rains have raised crops. Although in actual fact it is God who produces and nourishes the crops, yet it has been ascribed to a visible cause, and no one can call it a lie. In the same manner Sayyidna Ibrahim (علیہ السلام) was not telling an untruth when he attributed the act to the big idol. His adoption of this act of dissimulation in fact served many religious interests; one of them being to make the people aware of the possibility that perhaps the big idol was infuriated with the smaller idols because they too were worshipped with the same degree of reverence as itself. If they could be made to think on these lines, it could have opened the route to belief in the Oneness of Allah. If the big idol was not willing to accept the idols as objects of worship how could Allah, the Creator of all living things, agree to share His authority with anyone? Secondly, perhaps they also wondered that if the idols whom they worshipped were really as powerful as they thought them to be, how could anyone have broken them with impunity? Thirdly, if the charge of breaking the smaller idols could be laid against the big idol, then it would be quite pertinent to ask that in that event it should also have the power of speech. That is why Sayyidna Ibrahim I said فَاسْأَلُوهُمْ إِن كَانُوا يَنطِقُونَ (So, ask them if they were to speak. - 21:63). Thus it is really not necessary to put farfetched meanings into his words which should be interpreted in a plain, straight forward manner. He attributed the deed to the big idol by way of metaphoric attribution. This was not contrary to facts nor did it constitute an untruth. Three untruths ascribed to Sayyidna Ibrahim (علیہ السلام) Now the point to consider is that the Holy Prophet ﷺ himself has said according to some authentic traditions that انّ ابراھیم (علیہ السلام) لم یکذب غیر ثلاث (Bukhari and Muslim). That is Sayyidna Ibrahim (علیہ السلام) never spoke an untruth except on three occasions, and then those three occasions have been described in the same hadith in some detail. The saying goes on to narrate that two out of the three untruths were spoken solely in the way of Allah. One of them is this verse بَلْ فَعَلَهُ كَبِيرُ‌هُمْ (Rather this is done by this chief - 21:63). The second one relates to Eid day when he said to his familyإِنِّي سَقِيمٌ (I am sick - 37:89), and the third one was spoken to save his wife, from harm. This happened when he was travelling with his wife Sayyidah Sarah ؓ ، and passed through a settlement whose ruler was cruel and depraved and who used to seize the wives of other people and subject them to sexual abuse. However, he spared those who were accompanied by their fathers or brothers. When Sayyidna Ibrahim (علیہ السلام) reached this city, the ruler was informed about the arrival of the couple. So he got Sayyidah Sarah ؓ arrested and brought before him. When the ruler's men came to arrest her, they enquired from Sayyidna Ibrahim (علیہ السلام) about his relationship with her. Fearing the evil intentions of the wicked ruler Sayyidna Ibrahim (علیہ السلام) said that she was his sister. (It is this episode which is referred to in the hadith as the third lie) Despite this declaration they took her away with them. Sayyidna Ibrahim (علیہ السلام) had already briefed her that she should also tell the ruler that she was his sister, because according to Islamic relationship they were brother and sister as they were the only two Muslims in that land and hence according to Muslim brotherhood that relationship was valid. Sayyidna Ibrahim (علیہ السلام) lacked the strength to defend himself and his wife against the ruler and his men, so he started praying to invoke Allah's Mercy. When Sayyidah Sarah ؓ was brought before the ruler, he started making advances to her, and in punishment he was turned into a cripple. Then he begged her to pray for him to return to normal in which case he would let her go without harm. When Sayyidah Sarah ؓ prayed for him and he returned to normal, he broke his promise and again tried to molest her and again became a cripple. This was repeated thrice and ultimately he gave up and sent back Sayyidah Sarah ؓ to Sayyidna Ibrahim (علیہ السلام) . This is a summary of the hadith. However, three lies have been ascribed to Sayyidna Ibrahim (علیہ السلام) clearly in this hadith which is against the position and dignity of the prophethood. But the hadith contains in itself a refutation of this charge i.e. none of the three episodes reveal that a deliberate lie was told. They were mere dissimulations (تَورِیَہ) which are permissible and legitimate if spoken in defense of oneself from cruelty and do not fall within the definition of a lie. The reasoning for this is given in the hadith itself i.e. Sayyidna Ibrahim (علیہ السلام) had told Sayyidah Sarah ؓ that he had informed the ruler's men that she was his sister and that she should also say the same, because they were indeed brother and sister in the wider sense of universal Muslim brotherhood. This is called tauriyah (dissembling) where the words used may be interpreted differently, so that the listener understands them one way whereas the speaker means something else. Tauriyah is permissible by consensus of Islamic jurists if used to save oneself from injustice. This is totally different from Shiite's Taqqiyah (تَقِّیَہ), which is an outright lie. In Taqqaiya one does not only speak a lie but also acts on it, while in the case of tauriyah it is not a lie in the real sense as the speaker uses words which are capable of conveying his intentions as in the case of Sayyidna Ibrahim (علیہ السلام) calling Sayyidah Sarah ؓ as his sister which was true in the sense that both were Muslims and Islam constitutes a universal brotherhood. Same argument can be put forward in the case of his other two utterances. It has been explained above that he said بَلْ فَعَلَهُ كَبِيرُ‌هُمْ as a tauriyah to refer the act toward the big idol by way of metaphor (اسناد مجازی). As for his saying, إِنِّي سَقِيمٌ, in common parlance the word Saqeem (سقیم) means sick but it also means depressed, dejected, despondent and weak. Sayyidna Ibrahim (علیہ السلام) said in the latter sense which was absolutely true keeping in considering his feelings against the unbelievers, but the people took it in the popular sense i.e. sickness. Then the wording of the hadith that two out of the three lies were to promote belief in the One and true Allah suggests that they were not sins, because no one can hope to please Allah by committing an act of sin. It is sheer ignorance to deny the authenticity of the lies of Sayyidna Ibrahim (علیہ السلام) Some Muslims who are influenced by the writings of western orientalists and Mirza Qadyani have declared this saying as unauthentic despite the fact that its narrators are reliable persons, because it accuses Sayyidna Ibrahim (علیہ السلام) of lying which is against the spirit of Qur'an, and that it is better to declare all the narrators of the saying as unreliable rather than to label Sayyidna Ibrahim (علیہ السلام) as a liar. From this they also made a rule that any saying, no matter how authentic its source might be, should be rejected if it is in conflict with the teachings of Qur'an. This ruling is absolutely valid and acceptable to entire Ummah, but the point is that the religious scholars have spent all their lives in researching each and every hadith, and none of those which they have accepted as authentic conflicts with the teachings of the Qur'an. Such people lacking knowledge and being misguided do not hesitate to reject a hadith and then justify the rejection by arguing that it is in conflict with the Qur'an. In the present case the saying itself makes it clear that the words which may be interpreted as lies is only tauriyah. As for the question why the words of tauriyah are called lies in the saying, the answer is that the slightest slip of those who are close to God is taken seriously, as can be seen in the previous Surah Taha when Sayyidna 'Adam's (علیہ السلام) slip and mistake is referred by the word عصٰی (disobeyed - 21:121) and غَوٰی (got misled - 20:121). It can be seen that whereas small mistakes can be forgiven and set aside in the case of common people, the same slips are considered as serious offences when committed by those who are dear to Allah Ta` ala. The Holy Qur'an recounts at many places Allah's displeasure over prophets in such situations. The hadith of Shafa` ah (intercession before Allah Ta` ala) which is famous and well known says that on the Day of Resurrection all people will gather together, and request prophets from Sayyidna 'Adam (علیہ السلام) upto the last prophet who came before the coming of the Holy Prophet ﷺ one by one for Shaf 'ah (intercession) that they be judged quickly. Every prophet will excuse himself from Shafa` ah (intercession) recounting one or more of his slips or mistakes. At last the entire humanity will approach the last of the prophets Sayyidna Muhammad ﷺ and he will perform ashshafa'ah al-kubra. According to this saying Sayyidna Ibrahim (علیہ السلام) will excuse himself quoting these utterances which though said as tauriyah and were, therefore, not lies in actual fact, were, none the less, below the dignity of a prophet. This lapse has been described as a lie in the hadith. This was well within the prerogative of the Holy Prophet ﷺ ، and to the extent of narration of this saying we too may repeat it. But it is not permitted to anyone, except, when quoting the Qur'an or this hadith, to say that Sayyidna Ibrahim (علیہ السلام) had told a lie. The same view has been taken by Qurtubi and al-Bahr ul-Muhit in the commentary of Surah Ta-Ha in connection with Sayyidna Adam (علیہ السلام) . Reference to a delicate hint regarding sincerity of action arising from the saying Out of the three lies which have been attributed to Sayyidna Ibrahim (علیہ السلام) in the saying two are said to be in the way of Allah Ta ala, but the third lie which was about Sayyidah Sarah ؓ was not said to be in the way of Allah Ta` ala, although saving the chastity of one's wife is very much- a part of religious duty. On this point, in the commentary by Qurtubi, a very delicate suggestion by Qazi Abu Bakr Ibn Al-` Arabi has been reproduced which is apt to shatter the peace of mind of the pious and God fearing persons: in saving the chastity of one's wife, though an act of religious duty, there was also an element of personal interest in protecting his wife's honour. Because of the mixed motives this third incident has been excluded from the category of acts which are performed for Allah Ta` ala, because Allah Ta` ala has said أَلَا لِلَّـهِ الدِّينُ الْخَالِصُ (Look, to Allah alone belongs the pure faith - 39:3). Had some common man like us been involved in such an incident, then the act would have surely qualified as an act which are performed to win the goodwill of God. But in view of the exalted position of the prophets, the smallest degree of personal motive was regarded against the perfect quality of their devotion. How the fire of Namrud turned into pleasant garden for Sayyidna Ibrahim (علیہ السلام) Those who do not believe in miracles and supernatural events have given strange meaning to this episode. The philosophical assumption: that attributes which are attached with and complementary to something are not separable - is by itself fallacious. The fact is that nothing in this world is essential to or inseparable from something else. God gave to fire an attribute that it should burn and to water that it should cool, but these attributes are customary and habitual but not rationally necessary. No philosopher has so for been able to advance a convincing argument about these attributes being rational. Thus these attributes being only habitual, they can be changed whenever God so wills. If God so wills, fire can act as a coolant and water as a burning agent, and it cannot be held as rationally impossible. This is what happens when Allah Ta’ ala reveals His miracles in support of the missions of His prophets. Thus He commanded the fire of Namrud to cool down and the fire obeyed, and if the word بَرداً (cool) was not followed by the word سلَامَاً (safe) the fire would have cooled like ice and would have caused him harm. The Qur’ an says about the people of Nuh (علیہ السلام) when they were drowned in water that أُغْرِ‌قُوا فَأُدْخِلُوا نَارً‌ا (they were drowned, and admitted into a Fire - 71:25). حَرِّ‌قُوهُ (Burn him - 21:68) that is the entire community and Namrud decided to burn him in fire. The historic version is that for full one month the entire population of the city were busy collecting fire wood for this purpose. Then after lighting the fire wood they fanned it to make it burn ferociously for the next seven days, until the flames rose high up into the sky. When the fire blazed with full ferocity they decided to throw Sayyidna Ibrahim (علیہ السلام) into it. But the fire was burning with such intensity that no one dared to approach it. Then the Shaitan gave them the idea to use a catapult to throw him into the fire. While people were preparing to throw Allah's Friend (خلِیل) into the sea of fire all the angels and all the creatures of the earth and sky cried out in unison at the fate that lay in store for Sayyidna Ibrahim (علیہ السلام) . At that Allah Ta` ala permitted them all to help Sayyidna Ibrahim (علیہ السلام) . When the angels asked Sayyidna Ibrahim (علیہ السلام) whether he needed their help. He replied that Allah was enough to help him and that He was watching over him. Jibra'il al-Ameen (علیہ السلام) enquired whether he could render him any help to which Sayyidna Ibrahim (علیہ السلام) replied, "of course I need help, but from Allah, not from you". (Mazhari)

قُلْنَا يَا نَارُ‌ كُونِي بَرْ‌دًا وَسَلَامًا عَلَىٰ إِبْرَ‌اهِيمَ (We said, "0 fire, be cold and safe for Ibrahim." - 21:69) As stated above, one explanation of the fire becoming cool and comfortable for Sayyidna Ibrahim (علیہ السلام) could be that it ceased to be fire and changed into a pleasant breeze. However, the more plausible explanation is that the fire remained as fire but did not touch the body of Sayyidna Ibrahim (علیہ السلام) ، although it burnt other things around him, so much so that it even burnt down the rope which bound him. According to some historic versions he remained in the fire for seven days and used to recall that those seven days were the most comfortable time of his entire life. (Mazhari)

وَنَجَّيْنَاهُ وَلُوطًا إِلَى الْأَرْ‌ضِ الَّتِي بَارَ‌كْنَا فِيهَا لِلْعَالَمِينَ And We rescued him and Lut towards the land We blessed for all the worlds. - 71 That is, We delivered Sayyidna Ibrahim and Sayyidna Lut (علیہ السلام) from the land ('Iraq) where Namrud ruled and sent them to the peaceful land of Syria where our bounties were in abundance, not only for the locals but for the people of the world. Syrian land abounds both inwards and outwards bounties of Allah Ta ala. Inward bounties in the sense that many prophets were born in this land, and outward bounty in the sense that it has a moderate climate and is full of natural beauty with greenery, springs and streams all around and sustains a large variety of vegetation, fruits and flowers.

وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ نَافِلَةً (And We blessed him with Ishaq and Ya` qub as gift - 21:72) That is, Allah Ta` la had bestowed upon him the son Ishaq (علیہ السلام) as per his supplication and in addition to that a grandson Ya` qub (علیہ السلام) as a gift. This is why he is referred to as نَافِلَةً nafilah which originally means 'extra'.

Commentary The name of the city from which Sayyidna Lut (علیہ السلام) was saved and which has been mentioned in these verses was Sodom. There were seven other townships under this city which were thrown upside down by Jibra'il (علیہ السلام) except one which was left intact for Lut (علیہ السلام) and his followers. (Ibn ` Abbas, Qurtubl) تَّعْمَلُ الْخَبَائِثَ (21:74) خَبَائِثَ (Khaba'ith) is the plural of خَبِئیثَہ meaning wickedness. Too many wicked things collectively are called Khaba'ith (خَبَائِثَ ). Their most abominable practice in which even the animals do not indulge, was sodomy or homosexuality. It is possible that because of its extreme wicked nature this practice is referred to as خَبَائِثَ that is in plural instead of خَبِئیثَہ in singular, as some commentators have explained. The second explanation is that the people of Sodom also indulged in other bad habits such as drinking, singing, shaving off beard, growing moustaches, wearing silk clothes, stone throwing, whistling etc. (Ruh ul-Ma` ani).