Ayahs 27:30–31Some rules of writing letters
إِنَّهُ مِن سُلَيْمَانَ وَإِنَّهُ بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ
It is from Sulaiman and it is (in the following words:) With the name of Allah, the All-Merciful, the Very-Merciful. 27:30
There is not a single aspect of human life on which Qur'an does not provide guidance. Mutual exchange of welfare and other information through letters is part of human requirements. In this Surah, full text of the letter from Sayyidna Sulaiman (علیہ السلام) to Queen Saba' has been reproduced. This is a letter from a prophet, and Qur'an has reproduced it as an approved format for a letter. Hence, it should be taken in that light and Muslims should try to follow the guidance provided in it for letter writing.
Writer should first write his name and then of the addressee
The very first guidance provided in this letter is that Sayyidna Sulaiman (علیہ السلام) has begun it by writing his name. How did he write the name of the addressee, it is not mentioned in the Qur'an. However, it does tell us that it was the practice of the prophets to write their name first, in which there are many benefits: For instance, the addressee would know even before reading the letter from whom it has come. So he would read the letter in the backdrop of his relations with the writer, and any confusion about the identity of the writer would be eliminated right in the beginning. The Holy Prophet ﷺ had also adopted the same practice in all his letters addressed to various persons, and began the letter with the wordings مِن مُحَمَّد عبد اللہ و رسولہٖ (From Muhammad, the slave of Allah and His messenger)
A question may arise here as to whether it would be a disrespect to the addressee if a junior writes his name first while writing to his elder, teacher or senior in status? So, is it appropriate to follow this practice or not? In this respect the companions of the Holy Prophet ﷺ had acted differently. Most of them preferred to follow the practice of the Holy Prophet ﷺ and not the requirement of the formality, and wrote their names first even when writing to the Holy Prophet ﷺ himself. Ruh al-Ma’ ani has reproduced a narration of Sayyidna 'Anas ؓ from al-Bahr ul-Muhit as follows:
مَا کَان احد اعظم حرمۃ مِن رسول اللہ ﷺ، و کان اصحابہٖ اذا کتبوا کتاباً بدأوا بانفسھم۔ قلت : و کتاب علاء الحضرمی ؓ یشھد لہ، علی ما روی۔
"No human is more revered than the Holy Prophet ﷺ 0, but when his companions used to write to him, they would first write their names, and I say that Sayyidna ` Ala' Al-Hadrami's letter, which he wrote to the Holy Prophet ﷺ ", is a proof to that."
However, after quoting these narrations in Ruh ul-Ma’ ani it is observed that all this discussion is about the preferred way, otherwise both ways are permissible. If someone writes his name in the last, that too is correct. Religious jurist Abu al-Layth has written in his Bustan that if someone starts with the name of the addressee, no one can question its permissibility, because this has also been the practice among the Muslims for long, and no one has objected to that. (Ruh ul-Ma’ ani, Qurtubi)
Replying to letters is also a practice of the prophets
It is observed in Tafsir ul-Qurtubi that if someone receives a letter, it is incumbent upon him to answer it, because a letter from someone not present is as good as the greeting of the one who is present. It is attributed to Sayyidna Ibn ` Abbas ؓ in a narration that he used to regard the reply of a letter as much obligatory as the reply to a greeting by salam. (Qurtubi)
Starting letters with Bismillah
The letter of Sayyidna Sulaiman (علیہ السلام) and all the letters sent by the Holy Prophet ﷺ have established that writing Bismillah at the beginning of a letter was the practice of the prophets. As to the question whether Bismillah should precede the name of the writer or not, the practice of the Holy Prophet ﷺ was that he always put Bismillah before his name, and the name of the addressee after his own name. But in the Qur'an the order is reversed and the name of Sayyidna Sulaiman (علیہ السلام) is written first and then Bismillah. Therefore, it is also in order if the name of the writer is written first and then Bismillah. But Ibn Abi Hatim has reported on the authority of Yazid Ibn Rauman that in fact Sayyidna Sulaiman (علیہ السلام) had written his letter in this manner: بسم اللہ الرحمٰن الرحیم ۔ من سلیمان بن داؤد الٰی بلقیس ابنۃ شرح و قومھا۔ ان لا تعلوا عَلَیَّ وَاتُونِی مُسلِمِینَ (which means that he wrote Bismillah before his name) but when Bilqis read out this letter to her people, she mentioned the name of Sulaiman (علیہ السلام) first in order to let them know the name of the writer. The Holy Qur'an has copied what Bilqis had uttered. There is no mention in the Qur'an whether Bismillah was written first or the name of Sayyidna Sulaiman (علیہ السلام) in the original letter. There is yet another possibility that the name of Sulaiman (علیہ السلام) was written on the envelope and Bismillah at the top of the letter, and when Bilqis read out the letter to her people she announced the name of Sayyidna Sulaiman (علیہ السلام) first.
Ruling
The original tradition (Sunnah) of letter writing is that all letters should begin with Bismillah. However, the religious jurists have ruled, on the authority of the indications given in the Qur'an and Sunnah, that if there is a risk of disrespect to the name of Allah on the apprehension that the paper on which Bismillah is written would be thrown away, then it is not right to write Bismillah, lest one should get involved in sin. The present day practice is that letters are thrown away after reading and they end up in garbage. Hence, it is better to perform Sunnah by reciting Bismillah orally before starting the letter, rather than writing it on paper.
Can a paper bearing a Qur'anic verse be given in the hands of a disbeliever?
Sayyidna Sulaiman علیہ السلام had sent this letter to Bilqis when she was not a Muslim, but بسم اللہ الرحمٰن الرحیم was written on it. It confirms that this is permissible. The non-Arab kings to whom the Holy Prophet ﷺ had written letters were disbelievers. But the letters contained some Qur'anic verses too. It should be understood that although it is not permitted to hand over the Holy Qur'an to infidels, but any book or paper containing some verses of the Qur'an does not qualify to be the Qur'an itself; hence, such papers or books can be handed over to an infidel or to someone without وُضُو wudu' (ablution). (Alamgiri)
Letters should be written short, comprehensive, eloquent and effective
Looking at the letter of Sayyidna Sulaiman (علیہ السلام) one cannot avoid noticing that it is so comprehensive that all important matters have been put together in a few sentences, maintaining the high standard of eloquence along with the royal grandeur in front of the infidels. At the same time perfected attributes of Allah Ta’ ala are also described along with an invitation towards Islam. The condemnation of conceit and arrogance is also noticeable. As a matter of fact, this letter is a specimen of the marvel of Qur'an. Sayyidna Qatadah ؓ has stated that it was the practice in letter writing by all the prophets to make it brief but at the same time ensuring that nothing mentionable is left out. (Ruh ul-Ma’ ani)
Ayahs 27:32–34Consultation in important matters is a Sunnah. It provides the benefit of having views of others, and gives them a sense of participation
قَالَتْ يَا أَيُّهَا الْمَلَأُ أَفْتُونِي فِي أَمْرِي مَا كُنتُ قَاطِعَةً أَمْرًا حَتَّىٰ تَشْهَدُونِ
She said, "0 chieftains, advise me in the matter I have (before me). I am not the one who decides a matter absolutely unless you are present with me." - 32
The word اَفتُونِی is derived from Fatwa فَتوٰی ، which means answering some specific issue. Here it means to give counsel or to express one's views. When Queen Bilqis received the letter of Sayyidna Sulaiman (علیہ السلام) she called the members of her government and asked their view as to what she should do. Before asking their view on the matter, she encouraged and pleased them by declaring that she did not take decisions without consulting them. Because of her remarks, the ministers and the generals expressed their readiness to sacrifice everything they had in order to follow her command. نَحْنُ أُولُو قُوَّةٍ وَأُولُو بَأْسٍ شَدِيدٍ وَالْأَمْرُ إِلَيْكِ ("We are powerful and tough fighters, and the decision lies with you - 33). Sayyidna Qatadah ؓ has related that according to his information there were 313 members in her consultative committee, and each one of them represented and enjoyed the support of ten thousand persons. (Qurtubi)
This statement brings to light that having consultation with supporters is an old practice. Islam has attached great importance to consultation and has made this mandatory for the government functionaries. So much so that the Holy Prophet ﷺ ، who was the recipient of revelations from Allah Ta’ ala and also used to get direct guidance from Him (thus did not have any need for consultation or advice), was also commanded to follow this practice, in order to set up a tradition for his followers. The Holy Qur’ an directs the Holy Prophet ﷺ وَشَاوِرْهُمْ فِي الْأَمْرِ (3:159) that is, he should consult them in the matters. There is a sense of participation for the companions in this command, and an advice for the coming generations that the government functionaries must always consult on important matters.
Reaction of Queen Bilqis on the letter of Sulaiman
After having consulted the functionaries of her government and gaining their confidence, she herself developed a strategy that she should initially test out the real intention of Sayyidna Sulaiman (علیہ السلام) and to find out whether he was actually a prophet and messenger of God, and whether he was really conveying the message of God or he was aspiring for a greater empire. The purpose behind this strategy was to find out that if he was a prophet in reality, then his command should be followed and no hostility be adopted against him. On the other hand if he was only a king and wished to expand his empire by subjugating her kingdom, then a different plan be worked out to face the challenge. To test out the real intention of Sayyidna Sulaiman (علیہ السلام) she adopted the tactic of sending to him precious gifts and presents. If he becomes satisfied after receiving the gifts, then it would indicate that he was only a king and had approached her with mundane motives. On the other hand, if he was actually a prophet then he would not agree on anything other than acceptance of Islam. Ibn Jarir has reported this explanation from Sayyidna Ibn ` Abbas ؓ Mujahid, Ibn Juraij, and Ibn Wahb رحمۃ اللہ علیہم with several chins of narrators.The same subject is elaborated in the following verse:
Ayah 27:35وَإِنِّي مُرْسِلَةٌ إِلَيْهِم بِهَدِيَّةٍ فَنَاظِرَةٌ بِمَ يَرْجِعُ الْمُرْسَلُونَ ﴿35﴾
And I am going to send a gift to them, then see, what response the envoys will bring back." 27:35.
Appearance of envoys of Bilqls in the court of Sulaiman (علیہ السلام)
Historical Isra'ili legends describe in great detail the incident of the visit of the envoys of Bilqis and the gifts they had taken with them. All versions of the legends agree on that the gifts included some gold bricks, some precious stones, one hundred slaves and one hundred slave girls. But the slave girls were dressed in men's clothes and the slaves were dressed in ladies outfits. There was also a letter from Bilqis, in which there were some questions for testing Sayyidna Sulaiman (علیہ السلام) the selection of gifts also, his test was intended. Allah Ta’ ala had passed on detailed information of gifts to Sulaiman (علیہ السلام) even before their arrival. Sayyidna Sulaiman (علیہ السلام) commanded the Jinns to lay out a floor of gold and silver bricks over a thirty miles stretch from his court, and that strange looking animals be lined up on either side of this pathway. Their excrement of bowels was also to be placed on the floor of gold and silver. Similarly, his court was decorated with special attention. Four thousand chairs of gold were placed on the left side and four thousand on the right side of the main hall for the scholars, ministers, and other officials of the court. The entire hall was bedecked with precious stones. When Bilqis's envoys saw animals standing on the floor of gold bricks, they were embarrassed with the gifts they had brought with them. It is reported in some narrations that they threw away their gold bricks. Then as they proceeded, they saw rows of beasts and birds on either side of the pathway. After that they came across the rows of jinns. Seeing them, they were browbeaten. Ultimately, when they reached the court and stood before Sayyidna Sulaiman he received them with dignity, and entertained them with veneration. But he returned all their gifts and presents, and answered all the questions sent up by Bilqis. (Qurtubi)
Ayahs 27:36–37Return of the presents of Bilqis by Sayyidna Sulaiman (علیہ السلام)
قَالَ أَتُمِدُّونَنِ بِمَالٍ فَمَا آتَانِيَ اللَّـهُ خَيْرٌ مِّمَّا آتَاكُم بَلْ أَنتُم بِهَدِيَّتِكُمْ تَفْرَحُونَ
"Are you giving me an aid of wealth? So what Allah has given me is much better than He has given to you. But you yourselves are proud of your gift. 27:36.
When Bilqis's envoys reached the court of Sayyidna Sulaiman (علیہ السلام) with the gifts and presents sent by her, he said to them ` Do you wish to help me with wealth? Whatever wealth and bounties I have been given by Allah is much better than your wealth and material. Therefore, I do not accept your presents of wealth. You better take them away, and enjoy them yourself.
Is it permissible to accept presents from infidels?
Sayyidna Sulaiman (علیہ السلام) did not accept the presents of Queen Bilqis, which indicates that it is not permissible or not preferable to accept presents from infidels. The correct position about this question is that if this may lead to weakening of one's position or that of Muslim community, or is likely to go against the expediency of the national interest, then it is prudent not to accept their presents. (Ruh ul-Ma’ ani). But if the interest of the Muslims is in favour of acceptance, for instance if this gesture may lead the non-Muslims to the acceptance of Islam, or may ward off some impending danger to Islam, in such situations it is permitted. It was the practice of the Holy Prophet ﷺ to accept presents from some infidels and reject them from others. It is reported in ` Umdatul Qari Sharh al-Bukhari (Kitab ul-hibah) and Sharh-As- Siyar-Al-Kabr on the authority of Sayyidna Ka'b ibn Malik (رح) that ` Amir ibn Malik, brother of Bra', went to Madinah on some work, when he was a disbelieving infidel, and presented two horses and two pairs of garments to the Holy Prophet ﷺ . He sent back these presents with the remarks "We do not accept presents from disbelievers". Once ` Iyad ibn Himar al-Mujashi` i presented to him something. The Holy Prophet ﷺ enquired from him whether he was a Muslim, to which he replied in the negative. So he returned his presents, explaining that Allah Ta’ ala has commanded him not to accept presents from the disbelievers.
As against this there are other narrations reporting that the Holy Prophet ﷺ had accepted presents from some disbelievers. In one such narration, it is related that Abu Sufyan had presented to him a piece of leather when he was still a disbeliever, which the Holy Prophet ﷺ had accepted. Another narration has reported that a Christian had presented to him a very shiny piece of fine silk, which was also accepted by him.
Shamsul 'A` immah has commented after citing these narrations that, in his view, the reason of rejection and acceptance of these presents by the Holy Prophet ﷺ was that where he thought that by their rejection the disbeliever would come near Islam, he rejected them, and where he considered that their acceptance will help bring the disbeliever close to Islam he did that. (Umdatul Qari)
Bilqis took the rejection of her presents by Sayyidna Sulaiman (علیہ السلام) as a sign of his prophethood - not because the acceptance of gifts from disbelievers is not permissible - but she had purposefully sent those presents as a bribe, in order to save herself from any attack from him.
Ayahs 27:38–39Commentary
Bilqis's appearance in the court of Sulaiman (علیہ السلام)
Qurtubi has reported, giving references of historical record, that Bilqis's envoys returned from the court of Sulaiman (علیہ السلام) totally dumb-founded and awe-struck, and conveyed his declaration of war to the queen. Then Bilqis said to her people that she was already of the view that he was no ordinary king, but was on some special assignment from God, and that fighting with His messenger is like fighting with God, for which they did not have the strength. After making this statement, she started getting ready to go to Sayyidna Sulaiman (علیہ السلام) . She took along with her twelve thousand chiefs, commanding an army of hundred thousand men each.1 Allah Ta` ala had graced Sayyidnah Sulaiman (علیہ السلام) with such awe and majesty that no one had the courage to speak before him. One day he saw a cloud of dust at some distance. So he asked from those who were present as to what that was. His people answered ` O messenger of Allah! Queen Bilqis is coming with her people'. Some narrations relate that at that time she was about three miles from the with her twelve thousand chiefs, commanding an army of hundred thousand men each.l Allah Ta` ala had graced Sayyidnah Sulaiman (علیہ السلام) with such awe and majesty that no one had the courage to speak before him. One day he saw a cloud of dust at some distance. So he asked from those who were present as to what that was. His people answered ` O messenger of Allah! Queen Bilqis is coming with her people'. Some narrations relate that at that time she was about three miles from the court of Sayyidnah Sulaiman (علیہ السلام) that moment Sayyidna Sulaiman (علیہ السلام) turned to his courtiers and asked them:
قَالَ يَا أَيُّهَا الْمَلَأُ أَيُّكُمْ يَأْتِينِي بِعَرْشِهَا قَبْلَ أَن يَأْتُونِي مُسْلِمِينَ ﴿38﴾
He said, "0 chieftains, which one of you will bring her throne to me before they come to me submissively?" 27:38.
Sayyidna Sulaiman (علیہ السلام) was already informed that Bilqis was coming to him to submit after having been impressed by his invitation. So he decided that, apart from royal grandeur, she should also witness a prophetic miracle, which should help her convert to faith. Allah Ta` ala had bestowed the miracle of control of jinns to Sayyidna Sulaiman (علیہ السلام) . After receiving the cue from Allah Ta` ala, he fancied to have Bilqis's throne brought to his court even before her arrival. So he commanded the jinni, who was also present in his court, to bring her throne. Selection of throne was presumably made on the basis that it was the most secured object of her treasure, which was kept in the impregnable inner most hall of the seven castles, one within the other, properly secured under lock. So much so that her own people could not reach there. Shifting of such a huge and secured object without breaking the lock or door to a place so far away from where it was placed, could not have been possible without the help and will of Allah Ta` ala. This was an ideal way to make her see and realize the unlimited power and control of Allah. At the same time it was also intended to make her realize that the high position and status of Sulaiman (علیہ السلام) was actually bestowed by Allah Ta` ala, which had enabled
him to perform such super-human things. (Ibn Jarir)
1. The learned author has already mentioned that no authentic record is available on the details of this story. However there are some details found in the Israelite traditions some of which are reproduced here. This huge number of the army of Bilqis is also taken from those traditions; otherwise, the number given is highly exaggerated on the face of it, and 'Allamah 'Alusi has opined that the tradition giving such a huge number of the army seems to be a lie.
قَبْلَ أَن يَأْتُونِي مُسْلِمِينَ (before they come to me submissively - 27:38). The word مُسْلِمِينَ (muslimin) is the plural of Muslim, the literal meaning of which is obedient or submissive. In conventional expression, 'Muslim' is equivalent of 'believer'. According to Sayyidna ibn ` Abbas ؓ ، here Muslimin is used in its literal meaning, that is, obedient or submissive. It is so because it was not established at that time that Queen Bilqis had converted to Islam. She actually converted to Islam after talking to Sayyidna Sulaiman (علیہ السلام) as is evident from the verses to follow now.
Ayahs 27:40–43قَالَ الَّذِي عِندَهُ عِلْمٌ مِّنَ الْكِتَابِ (Said the one who had the knowledge of the book - 27:40). The question is as to who was this person? One possibility is that he was Sulaiman (علیہ السلام) himself, because his knowledge of the book of Allah was most extensive. In that case this incident happened as a miracle. The objective was also that Bilqis should have an experience of the prophetic miracle, so that no doubt was left in her mind. But Ibn Jarir has reported from many commentators of the Qur'an, like Qatadah, that he was a person from the companions of Sayyidna Sulaiman (علیہ السلام) . Qurtubi has declared it to be the view of the majority. Ibn Ishaque has mentioned his name as 'Asif Ibn Barkhiya, and has opined that he was a friend of Sayyidna Sulaiman (علیہ السلام) . Some other narrations say that a cousin of Sayyidna Sulaiman (علیہ السلام) had the knowledge of Al-Ism ul-A` zam, (a particular name of Allah Almighty) the speciality of which is that whatever blessing is invoked from Allah Ta` ala by reciting this name, it is accepted, and anything requested is delivered from Him. It does not prove that Sayyidna Sulaiman (علیہ السلام) did not have the knowledge of Al-Ism-ul-A` zam. Rather it is quite likely that he considered it prudent to have the manifestation of the miracle by one of his people, which should have deeper impression on Bilqis. Therefore, instead of performing the miracle himself, he addressed his people in the above manner. (کذا فی فصوص الحکم) In such a situation, this incident was a Karamah, which was performed by 'Asif Ibn Barkhiya.
Difference between miracle and Karmah
Miracles take place without any involvement of natural phenomena by the exclusive act and will of Allah Ta` ala. It is clearly defined in the Qur'an itself وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَـٰكِنَّ اللَّـهَ رَمَىٰ (You did not throw when you threw but Allah did throw - 8:17). Likewise, there is no involvement of natural phenomena in the happening of Karamah. They take place exclusively with the act and will of Allah Ta’ ala. This should also be understood that miracles and Karamah do not take place with the wish or control of the person performing them, but only by the will and act of Allah Ta` ala. The only difference between the two is that if such an unusual act is demonstrated through a prophet, it is known as a miracle; and if it is demonstrated through someone who is not a prophet, it is called Karamah. In this particular incident if it is correct that 'Asif Ibn Barkhiya, who was a companion of Sayyidna Sulaiman (علیہ السلام) performed it, then it will be called his Karamah. The unusual acts performed by saints are in fact the reflection of the perfections of their prophets, which in turn are deemed to be the miracles of their prophet.
The incident of the throne of Bilqis was a Karamah or a Tasarruf
Shaikh Muhiyyuddin ibn al-` Arabi has declared it as a Tasarruf of 'Asif ibn Barkhiya. In the general use of the term, Tasarruf means to captivate the audience by the power of sight and mind, for which it is not necessary for the person performing it that he is a prophet or saint or even a Muslim. It is something like mesmerism or hypnotism. The saints have used this power occasionally for reforming and training of their disciples also. Ibn al-'Arabi has explained that since prophets avoid using Tasarruf, therefore Sayyidna Sulaiman (علیہ السلام) got this job done by 'Asif ibn Barkhiya. But the Qur'an has declared it the result of عِلْمٌ مِّنَ الْكِتَابِ (The knowledge of the book - 27:40). In the light of the wordings of the Qur'an, it seems preferable that it was an outcome of some prayer or of Al-Ism ul-A` zam which falls within the purview of Karamah, and has nothing to do with Tasarruf.
The assertion أَنَا آتِيكَ بِهِ قَبْلَ أَن يَرْتَدَّ إِلَيْكَ طَرْفُكَ (I will bring it to you before your glance returns to you - 27:40) may create confusion, because it gives the impression that this act was carried out with intent and control. That being so, it is a sign of Tasarruf, because Karamah is not under the control of a saint. The answer to this doubt is that presumably Allah Ta’ ala had already given the signal that if there would be a desire for that, He would fulfill it in no time.
This explanation is taken from the commentary ` Ahkam ul Qur'an' by Sayyidi Hakimul Ummah Maulana Ashraf ` Ali Thanawi (رح) ، on Surah An-Naml. Apart from that, he has also written a pamphlet on Tasarruf in Arabic under the title ` At-Tasarruf, which I have translated in Urdu and has been published separately.
Ayah 27:44Commentary
Did Sayyidna Sulaiman (علیہ السلام) marry Bilqis?
The story of Bilqis has ended in the above verses on the statement that she converted to Islam after coming to Sayyidna Sulaiman ۔ (علیہ السلام) What happened after that? The Qur'an is silent on this. It is for this reason that when someone asked ` Abdullah ibn ` Uyaynah whether Sayyidna Sulaiman (علیہ السلام) had married Bilqis, he answered that her case has finished on this أَسْلَمْتُ مَعَ سُلَيْمَانَ لِلَّـهِ رَبِّ الْعَالَمِينَ (I submit, along with Sulaiman (علیہ السلام) ، to Allah, the Lord of the worlds - 44). The idea behind this answer was that when Qur'an has not divulged anything after that, it is not for us to probe any further. But Ibn ` Asakir has reported on the authority of Sayyidna ` Ikrimah ؓ that Sayyidna Sulaiman (علیہ السلام) had married Bilqis after that, and she was retained as the sovereign of her country. She was then sent back to Yemen, and Sayyidna Sulaiman (علیہ السلام) used to visit her every month for three days. He got three palaces made for her in Yemen, which had no parallel of their kind. (Only God knows best)
Ayahs 27:45–47Commentary
لِمَ تَسْتَعْجِلُونَ بِالسَّيِّئَةِ قَبْلَ الْحَسَنَةِ (why do you seek evil to come sooner before good? - 27:46). Sayyidna Salih (علیہ السلام) is referring here to the demand of the infidels that he should bring the divine torment to them in this world, so that they may know his truthfulness. Therefore, "evil" in this sentence stands for torment, while "good" refers to their repentance and invoking divine mercy. It, therefore means, "Why are you asking me to bring the divine punishment before you repent?"
Ayah 27:48تِسْعَةُ رَهْطٍ (nine persons - 27:48). The word رَهْطٍ (Raht) is used for a group. Here each of the nine persons is called Raht presumably because they were regarded superior among their clan for having wealth and dignity. Each one of them had his own separate group of people, hence they are called nine groups. They were known as the chiefs of Hijr, which was a city of the people of Salih (علیہ السلام) . Hijr was a well-known city of Syria.
Ayahs 27:49–58لَنُبَيِّتَنَّهُ وَأَهْلَهُ ثُمَّ لَنَقُولَنَّ لِوَلِيِّهِ مَا شَهِدْنَا مَهْلِكَ أَهْلِهِ وَإِنَّا لَصَادِقُونَ
We shall attack him (Salih علیہ السلام) and his family at night, then will say to his heir, We did not witness the destruction of his family and we are really truthful - 27:49.
The plan was that all of them together should attack him and his companions in the darkness of night, and kill them all. And when the claimant of the blood would make the claim, they would say that they did not kill him, and also they did not know who had killed him. In saying so they would have uttered the truth because no one could have known who had killed whom in the darkness of the night.
The point to note here is that all the acts of infidelity, disbelief, killing and pillage were being performed by the infidels, rather than those among them who were hardened criminals. Yet they were careful that they don't speak a lie or get blamed for falsehood. This shows how great the sin of falsehood is, that even the perpetrators of heinous crimes avoid it for the sake of their self-respect.
The other thing worth noting in this verse is that the one whom these infidels had mentioned as the Wall or heir of Sayyidna Salili (علیہ السلام) was a man of his own family. So, why did they leave him out from being assassinated? The answer to this question is that he might have been the successor from the lineage point of view, but otherwise he could be an infidel and be a party with the infidels. There could have been the consideration that he might claim the compensation for the blood of Sayyidna Salih (علیہ السلام) because of his relationship with him. The other possibility is that he might have been a Muslim but enjoyed a prominent position and hence there could have been the risk of uprising and reprisal among the people. Only Allah knows best.
Ayahs 27:59–61Commentary
This incident has been related at many places in the Qur'an, especially in Surah Al-A` raf, where its necessary details have been discussed and may be consulted if required.
قُلِ الْحَمْدُ لِلَّـهِ (Say,"Praise belongs to Allah - 27:59). After describing some events of the prophets and earlier people, and the episodes of torments they faced, this sentence is addressed to the Holy Prophet ﷺ ، that he should express his gratitude to Allah Ta’ ala, for his followers have been exempted from the punishment in this world. He is further asked to say salam to the earlier prophets and God-fearing persons. Majority of the commentators have adopted this explanation, but some feel that this sentence is also addressed to Sayyidna Lut (علیہ السلام) .
It appears that the expression الَّذِينَ اصْطَفَىٰ (His slaves whom He has chosen - 27:59) is used in this verse for the prophets, like in another verse salam has been addressed to the prophets, وَسَلَامٌ عَلَى الْمُرْسَلِينَ ﴿181﴾ (And salam is on the messengers - 37:181). But Sayyidna Ibn ` Abbas ؓ is of the opinion that it refers to the companions of the Holy Prophet ﷺ . This explanation is also adopted by Sufyan Ath-Thauri. (Ibn Jarir)
If the explanation of Sayyidna Ibn ` Abbas ؓ عنہما is adopted and the meaning of الَّذِينَ اصْطَفَىٰ - 27:59 is taken for the companions, then there will be a case for saying "Alaihis Salam" to non-prophets also. This subject will be discussed in detail Inshallah under Surah Al-Ahzab for the verse صَلُّوا عَلَيْهِ وَسَلِّمُوا (33:56).
Ruling
This verse also teaches the formalities of an address, a sermon or a lecture, that it should start with the praise of Allah and the salah (durood) and salam to the prophets. This had always been the practice of the Holy Prophet ﷺ in his addresses. His companions also adopted the same practice by commencing not only their addresses but also all the important jobs by praising Allah Ta’ ala and then salah and salam on the Holy Prophet ﷺ '. (Ruh).
Ayahs 27:62–63Commentary
أَمَّن يُجِيبُ الْمُضْطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ السُّوءَ
(Or the One who responds to a helpless when he prays to Him and removes distress - 27:62)
Word الْمُضْطَرَّ (Mudtar) is derived from اِضطِرَار (Idtirar), which means to be helpless and restless under some necessity, and that happens when someone does not have any support and friends. Hence, مُضْطَرَّMudtar is that person who has lost all hopes from everyone and has turned to Allah as the sole redresser of his woes. This explanation of Mudtar is adopted by Suddi, Dhun-nun Al-Misri, Sahl ibn ` Abdullah etc. (Qurtubi). The Holy Prophet ﷺ has advised that such a person should supplicate in the following manner.
اللَّھُمَّ رحمَتَکَ اَرجُوا، فلا تَکِلنِی اِلٰی نَفسِی طَرفَۃَ عَین، وَاَصلِح لِی شَأنِی کُلَّہُ ، لَآ اِلٰہَ اِلَّا اَنتَ
` O Allah, I am an aspirant of your grace. So, please do not leave me at the mercy of myself for a moment, and set right all my matters on Your own. There is no god except You'. (Qurtubi)
Supplication of a Mudtar is surely accepted because of its sincerity
Imam Qurtubi (رح) has said that Allah Ta` ala has taken upon Himself to accept the supplication of a Mudtar. He has made declaration to this effect in this verse. The main reason for it is that by divorcing all mundane supports and connections, beseeching from Allah, while regarding Him as the sole redresser is the sincerity at its best. Sincerity has a special position before Allah Taala. Whoever evinces sincerity, no matter if he is a believer or an infidel, a pious or a sinner, because of the auspiciousness of sincerity the divine favour gets attentive towards him. Allah Ta` ala Himself elaborates this point while describing the traits of the infidels. He has said that when they are in water and the boat is caught in storm, and they are sure of their death, they call out to Allah with all sincerity, saying that they would be thankful to Him forever if He would save their lives. But when Allah Ta` ala rescues them and brings them to land by accepting their supplication, they again indulge in associating Him with gods دَعَوُا اللَّـهَ مُخْلِصِينَ لَهُ الدِّينَ فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ إِذَا هُمْ يُشْرِكُونَ.
A Sahih hadith of the Holy Prophet ﷺ says that ` Three supplications are surely accepted, in which there is no room for doubt. One, from an oppressed person, two, by a traveler, and three, from a father against his children'. After citing this hadith, Qurtubi has commented that in all these three cases the situation is the same as the supplication of a Mudtar, because when an oppressed person calls Allah after having been frustrated from mundane support and help, his condition is no different than that of a MOW. Similarly, a traveler is away from his dear ones, hence helpless, while in journey. Likewise, a father cannot plead for something against his children because of his paternal love and affection for them, unless he is totally dejected and heart-broken, and calls Allah to save himself from the misery of sufferings. ` Ajurri, a scholar of hadith, has quoted on the authority of Sayyidna Abu Dharr4 that the Holy Prophet ﷺ said ` Allah Ta` ala has pronounced that He shall never reject an appeal from an oppressed person, even if it is made by an infidel'. (Qurtubi) If a Mudtar or an oppressed person or a traveler has a feeling that his appeal to Allah has not been accepted, he should not be dejected and be skeptical, because sometimes the request is accepted but its manifestation is delayed due to some expediency and divine wisdom. As an alternative, such a person should search his soul to find out if there was any deficiency in his sincerity or concentration while praying to Allah Ta` ala. (Only Allah knows best) Surah An-Naml : 27:65 – 75
Ayahs 27:64–65Commentary
قُل لَّا يَعْلَمُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّـهُ
Say, "No one in the heavens and the earth has the knowledge of Unseen except Allah." - 27:65
The Holy Prophet ﷺ was instructed to tell people that all the creatures that live in the heavens, like angels, and all the creatures that live in this world, like humans and jinns, none of them have any knowledge of the unseen (ghayb) except Allah. In the above-referred verse it has been stated very clearly that it is an exclusive attribute of Allah Ta` ala, and no one else, not even an angel or a prophet, could share this attribute. This subject has been dealt with in detail under verse No. 59 of Surah al-'am on page No.360 in the 3rd volume. In addition to that, I have written a separate treatise on the subject under the title (کشف الریب عن علم الغیب) which has been published in my book Ahkam-ul Qur'an in arabic. Those who are interested in this subject can refer to that.