Verse Number 18-19
The Trade of Saba’ and Their Destruction
Allah tells us about the blessings which the people of Saba’ enjoyed, and the luxuries and plentiful provision which was theirs in their land, with its secure dwellings and towns which were joined to one another, with many trees, crops and fruits. When they traveled, they had no need to carry provisions or water with them; wherever they stopped, they would find water and fruits, so they could take their noontime rest in one town, and stay overnight in another, according to their needs on their journey. Allah says:
وَجَعَلْنَا بَيْنَهُمْ وَبَيْنَ الْقُرَى الَّتِى بَارَكْنَا فِيهَا
(And We placed, between them and the towns which We had blessed,) Mujahid, Al-Hasan, Sa`id bin Jubayr and Malik, who narrated it from Zayd bin Aslam, and Qatadah, Ad-Dahhak, As-Suddi, Ibn Zayd and others — all said that this means the towns of Syria. It means they used to travel from Yemen to Syria via towns easy to be seen and connected to one another. Al-`Awfi reported that Ibn `Abbas said, “`The towns which We had blessed by putting Jerusalem among them.”
قُرًى ظَـهِرَةً
towns easy to be seen, meaning, clear and visible, known to travelers, so they could take their noontime rest in one town and stay overnight in another. Allah says:
وَقَدَّرْنَا فِيهَا السَّيْرَ
(and We made the stages (of journey) between them easy) meaning, `We made it in a way that met the needs of the travelers.’
سِيرُواْ فِيهَا لَيَالِىَ وَأَيَّاماً ءَامِنِينَ
(Travel in them safely both by night and day.) means, those who travel in them will be safe both by night and by day.
فَقَالُواْ رَبَّنَا بَـعِدْ بَيْنَ أَسْفَارِنَا وَظَلَمُواْ أَنفُسَهُمْ
(But they said: “Our Lord! Make the stages between our journey longer,” and they wronged themselves;) They failed to appreciate this blessing, as Ibn `Abbas, Mujahid, Al-Hasan and others said: “They wanted to travel long distances through empty wilderness where they would need to carry provisions with them and would have to travel through intense heat in a state of fear.”
فَجَعَلْنَـهُمْ أَحَادِيثَ وَمَزَّقْنَـهُمْ كُلَّ مُمَزَّقٍ
(so We made them as tales (in the land), and We dispersed them all totally.) means, `We made them something for people to talk about when they converse in the evening, how Allah plotted against them and dispersed them after they had been together living a life of luxury, and they were scattered here and there throughout the land.’ So, the Arabs say of a people when they are dispersed, “They have been scattered like Saba’,” in all directions.
إِنَّ فِى ذلِكَ لآيَـتٍ لِّكُلِّ صَبَّارٍ شَكُورٍ
(Verily, in this are indeed signs for every steadfast, grateful.) In the punishment which these people suffered, the way in which their blessings and good health were turned into vengeance for their disbelief and sins, is a lesson and an indication for every person who is steadfast in the face of adversity and grateful for blessings. Imam Ahmad recorded that Sa`d bin Abi Waqqas, may Allah be pleased with him, said, “The Messenger of Allah ﷺ said:
«عَجِبْتُ مِنْ قَضَاءِ اللهِ تَعَالَى لِلْمُؤْمِنِ إِنْ أَصَابَهُ خَيْرٌ حَمِدَ رَبَّهُ وَشَكَرَ، وَإِنْ أَصَابَتْهُ مُصِيبَةٌ حَمِدَ رَبَّهُ وَصَبَرَ، يُؤْجَرُ الْمُؤْمِنُ فِي كُلِّ شَيْءٍ حَتْى فِي اللُّقْمَةِ يَرْفَعُهَا إِلَى فِي امْرَأَتِه»
(I am amazed at what Allah has decreed for the believer; if something good befalls him, He praises his Lord and gives thanks, and if something bad befalls him, he praises his Lord and has patience. The believer will be rewarded for everything, even the morsel of food which he lifts to his wife’s mouth.)” This was also recorded by An-Nasa’i in Al-Yawm wal-Laylah. There is a corroborating report in the Two Sahihs, where a Hadith narrated by Abu Hurayrah, may Allah be pleased with him, says:
«عَجَبًا لِلْمُؤْمِنِ لَا يَقْضِي اللهُ تَعَالَى لَهُ قَضَاءً إِلَّا كَانَ خَيْرًا لَهُ، إِنْ أَصَابَتْهُ سَرَّاءُ شَكَرَ فَكَانَ خَيْرًا لَهُ، وَإِنْ أَصَابَتْهُ ضَرَّاءُ صَبَرَ فَكَانَ خَيْرًا لَهُ، وَلَيْسَ ذَلِكَ لِأَحَدٍ إِلَّا لِلْمُؤْمِن»
(How amazing is the affair of the believer! Allah does not decree anything for him but it is good for him. If something good happens to him, he gives thanks, and that is good for him; if something bad happens to him, he bears it with patience, and that is good for him. This is not for anyone except the believer.)” It was reported that Qatadah said:
إِنَّ فِى ذلِكَ لآيَـتٍ لِّكُلِّ صَبَّارٍ شَكُورٍ
g(Verily, in this are indeed signs for every steadfast, grateful.) It was Mutarrif who used to say: “How blessed is the grateful, patient servant. If he is given something, he gives thanks, and if he is tested, he bears it with patience.”
Verse Number 20-21
How Iblis’ thought about the Disbeliever proved True
Having mentioned Saba’ and how they followed their desires, and the Shaytan, Allah tells us about their counterparts among those who follow Iblis and their own desires, and who go against wisdom and true guidance. Allah says:
وَلَقَدْ صَدَّقَ عَلَيْهِمْ إِبْلِيسُ ظَنَّهُ
(And indeed Iblis did prove true his thought about them,) Ibn `Abbas, may Allah be pleased with him, and others said that this Ayah is like the Ayah where Allah tells us about how Iblis refused to prostrate to Adam, peace be upon him, then said:
أَرَءَيْتَكَ هَـذَا الَّذِى كَرَّمْتَ عَلَىَّ لَئِنْ أَخَّرْتَنِ إِلَى يَوْمِ الْقِيَـمَةِ لأَحْتَنِكَنَّ ذُرِّيَّتَهُ إَلاَّ قَلِيلاً
(See this one whom You have honored above me, if You give me respite to the Day of Resurrection, I will surely seize and mislead his offspring all but a few!) (17:62)
ثُمَّ لآتِيَنَّهُم مِّن بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ وَعَنْ أَيْمَـنِهِمْ وَعَن شَمَآئِلِهِمْ وَلاَ تَجِدُ أَكْثَرَهُمْ شَـكِرِينَ
(Then I will come to them from before them and behind them, from their right and from their left, and You will not find most of them as thankful ones.) (7:17) And there are many Ayat which refer to this matter.
وَمَا كَانَ لَهُ عَلَيْهِمْ مِّن سُلْطَـنٍ
(And he (Iblis) had no authority over them, ) Ibn `Abbas, may Allah be pleased with him said, “This means, he had no proof.”
إِلاَّ لِنَعْلَمَ مَن يُؤْمِنُ بِالاٌّخِرَةِ مِمَّنْ هُوَ مِنْهَا فِى شَكٍّ
(except that We might test him who believes in the Hereafter, from him who is in doubt about it.) means, `We gave him power over them only to show who believes in the Hereafter and that it will come to pass.’ The people will be brought to account and rewarded or punished accordingly, so that he will worship his Lord properly in this world — and to distinguish these believers from those who are in doubt about the Hereafter.
وَرَبُّكَ عَلَى كُلِّ شَىْءٍ حَفُيظٌ
(And your Lord is a Watchful over everything.) means, despite His watching, those who follow Iblis go astray, but by His watching and care, the believers who follow the Messengers are saved.
Verse Number 22-23
The Helplessness of the gods of the Idolators Here
Allah states clearly that He is the One and Only God, the Self-Sufficient Master, Who has no peer or partner; He is independent in His command and there is no one who can share or dispute with Him in that, or overturn His command. So, He says:
قُلِ ادْعُواْ الَّذِينَ زَعَمْتُمْ مِّن دُونِ اللَّهِ
(Say: “Call upon those whom you assert besides Allah…”) meaning, the gods who are worshipped besides Allah.
لاَ يَمْلِكُونَ مِثُقَالَ ذَرَّةٍ فِى السَّمَـوَتِ وَلاَ فِى الاٌّرْضِ
(they possess not even the weight of a speck of dust, either in the heavens or on the earth,) This is like the Ayah:
وَالَّذِينَ تَدْعُونَ مِن دُونِهِ مَا يَمْلِكُونَ مِن قِطْمِيرٍ
(And those, whom you invoke or call upon instead of Him, own not even a Qitmir) (35:13).
وَمَا لَهُمْ فِيهِمَا مِن شِرْكٍ
nor have they any share in either, means, they do not possess anything, either independently or as partners.
وَمَا لَهُ مِنْهُمْ مِّن ظَهِيرٍ
(nor there is for Him any supporter from among them. ) means, nor does Allah have among these rivals any whose support He seeks in any matter; on the contrary, all of creation is in need of Him and is enslaved by Him. Then Allah says:
وَلاَ تَنفَعُ الشَّفَـعَةُ عِندَهُ إِلاَّ لِمَنْ أَذِنَ لَهُ
(Intercession with Him profits not except for him whom He permits.) meaning, because of His might, majesty and pride, no one would dare to intercede with Him in any matter, except after being granted His permission to intercede. As Allah says:
مَن ذَا الَّذِى يَشْفَعُ عِندَهُ إِلاَّ بِإِذْنِهِ
(Who is he that can intercede with Him except with His permission) (2:255),
وَكَمْ مِّن مَّلَكٍ فِى السَّمَـوَتِ لاَ تُغْنِى شَفَـعَتُهُمْ شَيْئاً إِلاَّ مِن بَعْدِ أَن يَأْذَنَ اللَّهُ لِمَن يَشَآءُ وَيَرْضَى
(And there are many angels in the heavens, whose intercession will avail nothing except after Allah has given leave for whom He wills and is pleased with.) (53:26)
وَلاَ يَشْفَعُونَ إِلاَّ لِمَنِ ارْتَضَى وَهُمْ مِّنْ خَشْيَتِهِ مُشْفِقُونَ
(and they cannot intercede except for him with whom He is pleased. And they stand in awe for fear of Him) (21:28). It was reported in the Two Sahihs through more than one chain of narration that the Messenger of Allah ﷺ , who is the leader of the sons of Adam and the greatest intercessor before Allah, will go to stand in Al-Maqam Al-Mahmud (the praised position) to intercede for all of mankind when their Lord comes to pass judgement upon them. He said:
«فَأَسْجُدُ للهِ تَعَالَى فَيَدَعُنِي مَااَشاءَ اللهُ أَنْ يَدَعَنِي، وَيَفْتَحُ عَلَيَّ بِمَحَامِدَ لَا أُحْصِيهَا الْانَ، ثُمَّ يُقَالُ: يَامُحَمَّدُ ارْفَعْ رَأْسَكَ وَقُلْ تُسْمَعْ، وَسَلْ تُعْطَهُ، وَاشْفَعْ تُشَفَّع»
(Then I will prostrate to Allah, may He be exalted, and He will leave me (in that position), as long as Allah wills, and He will inspire me to speak words of praise which I cannot mention now. Then it will be said, “O Muhammad, raise your head. Speak, you will be heard; ask, you will be given; intercede, your intercession will be accepted…”)
حَتَّى إِذَا فُزِّعَ عَن قُلُوبِهِمْ قَالُواْ مَاذَا قَالَ رَبُّكُمْ قَالُواْ الْحَقَّ
(So much so that when fear is banished from their hearts, they say: “What is it that your Lord has said” They say the truth.) This also refers to the great degree of His might and power. When He speaks words of revelation, the inhabitants of the heavens hear what He says, and they tremble with fear (of Allah) so much that they swoon. This was the view of Ibn Mas`ud, may Allah be pleased with him, Masruq and others.
حَتَّى إِذَا فُزِّعَ عَن قُلُوبِهِمْ
(So much so that when fear is banished from their hearts,) means, when the fear leaves their hearts. Ibn `Abbas, Ibn `Umar, Abu `Abdur-Rahman As-Sulami, Ash-Sha`bi, Ibrahim An-Nakha`i, Ad-Dhahhak, Al-Hasan and Qatadah said concerning the Ayah,
حَتَّى إِذَا فُزِّعَ عَن قُلُوبِهِمْ قَالُواْ مَاذَا قَالَ رَبُّكُمْ قَالُواْ الْحَقَّ
(So much so that when fear is banished from their hearts, they say: “What is it that your Lord has said” They say the truth.) “When the fear is lifted from their hearts.” When this happens, some of them say to others, “What did your Lord say” Those (angels) who are carrying the Throne tell those who are next to them, then they in turn pass it on to those who are next to them, and so on, until the news reaches the inhabitants of the lowest heaven. Allah says,
قَالُواْ الْحَقَّ
They say the truth. meaning, they report what He said, without adding or taking away anything.
وَهُوَ الْعَلِىُّ الْكَبِيرُ
(And He is the Most High, the Most Great.) In his Tafsir of this Ayah in his Sahih, Al-Bukhari recorded that Abu Hurayrah, may Allah be pleased with him said, “The Prophet of Allah said:
«إِذَا قَضَى اللهُ تَعَالَى الْأَمْرَ فِي السَّمَاءِ ضَرَبَتِ الْمَلَائِكَةُ بِأَجْنِحَتِهَا خُضْعَانًا لِقَوْلِهِ،كَأَنَّهُ سِلْسِلَةٌ عَلَى صَفْوَانٍ، فَإِذَا فُزِّعَ عَنْ قُلُوبِهِمْ قَالُوا: مَاذَا قَالَ رَبُّكُمْ؟ قَالُوا لِلَّذِي قَالَ: الْحَقَّ، وَهُوَ الْعَلِيُّ الْكَبِيرُ، فَيَسْمَعُهَا مُسْتَرِقُ السَّمْعِ، وَمُسْتَرِقُ السَّمْعِ هَكَذَا بَعْضُهُ فَوْقَ بَعْضٍ وَوَصَفَ سُفْيَانُ بِيَدِهِ فَحَرَّفَهَا، وَنَشَرَ بَيْنَ أَصَابِعِهِ فَيَسْمَعُ الْكَلِمَةَ فَيُلْقِيهَا إِلَى مَنْ تَحْتَهُ، ثُمَّ يُلْقِيهَا الْاخَرُ إِلَى مَنْ تَحْتَهُ، حَتْى يُلْقِيَهَا عَلَى لِسَانِ السَّاحِرِ أَوِ الْكَاهِنِ، فَرُبَّمَا أَدْرَكَهُ الشِّهَابُ قَبْلَ أَنْ يُلْقِيَهَا، وَرُبَّمَا أَلْقَاهَا قَبْلَ أَنْ يُدْرِكَهُ، فَيَكْذِبُ مَعَهَا مِائَةَ كَذْبَةٍ فَيُقَالُ: أَلَيْسَ قَدْ قَالَ لَنَا يَوْمَ كَذَا وَكَذَا، كَذَا وَكَذَا؟ فَيُصَدَّقُ بِتِلْكَ الْكَلِمَةِ الَّتِي سُمِعَتْ مِنَ السَّمَاء»
(When Allah decrees a matter in heaven, the angels beat their wings in submission to His Words, making a sound like a chain striking a smooth rock. When the fear is banished from their hearts, they say, “What is it that your Lord has said” They say the truth, and He is the Most High, the Most Great. Then the one who is listening out hears that, and those who are listening out are standing one above the other) — Sufyan one of the narrators demonstrated with his hand, holding it vertically with the fingers outspread. (So he hears what is said and passes it on to the one below him, and that one passes it to the one who is below him, and so on until it reaches the lips of the soothsayer or fortune-teller. Maybe a meteor will hit him before he can pass anything on, or maybe he will pass it on before he is hit. He tells a hundred lies alongside it, but it will be said, “Did he not tell us that on such and such a day, such and such would happen” So they believe him because of the one thing which was heard from heaven.)” This was recorded by Al-Bukhari, not by Muslim. Abu Dawud, At-Tirmidhi and Ibn Majah also recorded it. And Allah knows best.