17:51 Al-Israa (The Night Journey)

تفسير الآيتين 50 و51 :ـولهذا أمر رسوله صلى الله عليه وسلم أن يقول لهؤلاء المنكرين للبعث استبعادا: { قُلْ كُونُوا حِجَارَةً أَوْ حَدِيدًا أَوْ خَلْقًا مِمَّا يَكْبُرُ } أي: يعظم { فِي صُدُورِكُمْ } لتسلموا بذلك على زعمكم من أن تنالكم قدرة الله أو تنفذ فيكم مشيئته، فإنكم غير معجزي الله في أي حالة تكونون وعلى أي وصف تتحولون، وليس لكم في أنفسكم تدبير في حالة الحياة وبعد الممات. فدعوا التدبير والتصريف لمن هو على كل شيء قدير وبكل شيء محيط. { فَسَيَقُولُونَ } حين تقيم عليهم الحجة في البعث: { مَنْ يُعِيدُنَا قُلِ الَّذِي فَطَرَكُمْ أَوَّلَ مَرَّةٍ } فكما فطركم ولم تكونوا شيئا مذكورا فإنه سيعيدكم خلقا جديدا { كَمَا بَدَأْنَا أَوَّلَ خَلْقٍ نُعِيدُهُ } { فَسَيُنْغِضُونَ إِلَيْكَ رُءُوسَهُمْ } أي: يهزونها إنكارا وتعجبا مما قلت، { وَيَقُولُونَ مَتَى هُوَ } أي: متى وقت البعث الذي تزعمه على قولك؟ لا إقرار منهم لأصل البعث بل ذلك سفه منهم وتعجيز. { قُلْ عَسَى أَنْ يَكُونَ قَرِيبًا } فليس في تعيين وقته فائدة، وإنما الفائدة والمدار على تقريره والإقرار به وإثباته وإلا فكل ما هو آت فإنه قريب.

"أو خلقا مما يكبر في صدوركم" قال ابن إسحاق عن ابن أبي نجيح عن مجاهد سألت ابن عباس عن ذلك فقال: هو الموت وروى عطية عن ابن عمر أنه قال في تفسير هذه الآية لو كنتم موتى لأحييتكم. وكذا قال سعيد بن جبير وأبو صالح والحسن وقتادة والضحاك وغيرهم ومعنى ذلك أنكم لو فرضتم أنكم لو صرتم إلى الموت الذي هو ضد الحياة لأحياكم الله إذا شاء فإنه لا يمتنع عليه شيء إذا أراده. وقد ذكر ابن جرير ههنا حديثا "يجاء بالموت يوم القيامة كأنه كبش أملح فيوقف بين الجنة والنار ثم يقال يا أهل الجنة أتعرفون هذا؟ فيقولون نعم: ثم يقال يا أهل النار أتعرفون هذا؟ فيقولون نعم فيذبح بين الجنة والنار ثم يقال يا أهل الجنة خلود بلا موت ويا أهل النار خلود بلا موت" وقال مجاهد "أو خلقا مما يكبر في صدوركم" يعني السماء والأرض والجبال وفي رواية: ما شئتم فكونوا فسيعيدكم الله بعد موتكم وقد وقع في التفسير المروي عن الإمام مالك عن الزهري في قوله "أو خلقا مما يكبر في صدوركم" قال النبي صلى الله عليه وسلم قال مالك ويقولون هو الموت. وقوله تعالى "فسيقولون من يعيدنا" أي من يعيدنا إذا كنا حجارة أو حديدا أو خلقا آخر شديدا "قل الذي فطركم أول مرة" أي الذي خلقكم ولم تكونوا شيئا مذكورا ثم صرتم بشرا تنتشرون فإنه قادر على إعادتكم ولو صرتم إلى أي حال "وهو الذي يبدأ الخلق ثم يعيده وهو أهون عليه" الآية وقوله تعالى "فسينغضون إليك رءوسهم" قال ابن عباس وقتادة يحركونها استهزاء وهذا الذي قالاه هو الذي تعرفه العرب من لغاتها لأن الإنغاض هو التحرك من أسفل إلى أعلى أو من أعلى إلى أسفل ومنه قيل للظليم وهو ولد النعامة نغضا لأنه إذا مشى عجل بمشيته وحرك رأسه ويقال نغضت سنه إذا تحركت وارتفعت من منبتها. وقال الراجز: ونغضت من هرم أسنانها. وقوله "ويقولون متى هو" إخبار عنهم بالاستبعاد منهم لوقوع ذلك كما قال تعالى "ويقولون متى هذا الوعد إن كنتم صادقين" وقال تعالى "يستعجل بها الذين لا يؤمنون بها" وقوله "قل عسى أن يكون قريبا" أي احذروا ذلك فإنه قريب إليكم سيأتيكم لا محالة فكل ما هو آت آت. وقوله تعالى "يوم يدعوكم" أي الرب تبارك وتعالى "إذا دعاكم دعوة من الأرض إذا أنتم تخرجون" أي إذا أمركم بالخروج منها فإنه لا يخالف ولا يمانع بل كما قال تعالى "وما أمرنا إلا واحدة كلمح بالبصر" "إنما قولنا لشيء إذا أردناه أن نقول له كن فيكون" وقوله "فإنما هي زجرة واحدة فإذا هم بالساهرة" أي إنما هو أمر واحد بانتهار فإذا الناس قد خرجوا من باطن الأرض. إلى ظاهرها.

Refutation of Those Who do not believe in Life after Death

Allah tells us about the disbelievers who think it very unlikely that the Resurrection will happen and who say, in a tone of denial,

أَءِذَا كُنَّا عِظَـماً وَرُفَـتاً

(When we are bones and fragments.) meaning earth. This was the view of Mujahid. `Ali bin Abi Talhah reported from Ibn `Abbas that it means dust.

أَءِنَّا لَمَبْعُوثُونَ خَلْقاً جَدِيداً

(should we really be resurrected (to be) a new creation) meaning, on the Day of Resurrection after we have disintegrated and become nothing, and have been forgotten. Allah tells us about them elsewhere:

يَقُولُونَ أَءِنَّا لَمَرْدُودُونَ فِى الْحَـفِرَةِ - أَءِذَا كُنَّا عِظَـماً نَّخِرَةً - قَالُواْ تِلْكَ إِذاً كَرَّةٌ خَـسِرَةٌ

(They say: "Shall we indeed be returned to (our) former state of life Even after we are crumbled bones" They say: "It would in that case, be a return with loss!") (79:10-12). And,

وَضَرَبَ لَنَا مَثَلاً وَنَسِىَ خَلْقَهُ

(And he puts forth for Us a parable, and forgets his own creation.) until the end of two Ayat. (36:78-79) Allah commands His Messenger to respond to them, so He says:

قُلْ كُونُواْ حِجَارَةً أَوْ حَدِيداً

(Say (O Muhammad): "Be you stones or iron,") - which are more difficult to restore than bones and fragments,

أَوْ خَلْقًا مِّمَّا يَكْبُرُ فِى صُدُورِكُمْ

(Or some created thing that is yet greater (or harder) in your breasts.) Ibn Ishaq narrated from Ibn Abi Najih from Mujahid: "I asked Ibn `Abbas about that, and he said: `This is death."' `Atiyah reported that Ibn `Umar explained of this Ayah: "If you were dead I would still resurrect you." This was also the view of Sa`id bin Jubayr, Abu Salih, Al-Hasan, Qatadah, Ad-Dahhak and others. This means that if you were to assume that you would become dead, which is the opposite of living, Allah will resurrect you when He wills, for nothing can stop Him when He wills a thing.

أَوْ خَلْقًا مِّمَّا يَكْبُرُ فِى صُدُورِكُمْ

(Or some created thing that is yet greater (or harder) in your breasts.) Mujahid said: "This means the heavens, earth and mountains." According to another report, "Whatever you want to be, go ahead, Allah will still resurrect you after you die."

فَسَيَقُولُونَ مَن يُعِيدُنَا

(Then, they will say: "Who shall bring us back (to life)") meaning, who will resurrect us if we are stones or iron or some other strong created thing

قُلِ الَّذِى فَطَرَكُمْ أَوَّلَ مَرَّةٍ

(Say: "He Who created you first!") meaning, He Who created you when you were nothing, then you became human beings, walking about. He is able to create you anew, no matter what you have become.

وَهُوَ الَّذِى يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ

(And He it is Who originates the creation, then He will repeat it; and this is easier for Him.) 30:27

فَسَيُنْغِضُونَ إِلَيْكَ رُؤُوسَهُمْ

(Then, they will shake their heads at you) Ibn `Abbas and Qatadah said, "They will move their heads in a gesture of mockery." This view expressed by Ibn `Abbas and Qatadah is what the Arabs understand from the language, because the word used Fasayunghidun indicates an up-and-down movement Nughad. A word derived from the same root, Naghd, is used to refer to the young of the ostrich, because when it walks, it walks quickly and moves its head. The same word is used to describe a tooth when it becomes loose and is detached from its place.

وَيَقُولُونَ مَتَى هُوَ

(and say: "When will that be") This shows that they thought it very unlikely that it would happen, as Allah says:

وَيَقُولُونَ مَتَى هَـذَا الْوَعْدُ إِن كُنتُمْ صَـدِقِينَ

(And they say: "When will this promise (i.e. Resurrection) be fulfilled, if you are truthful") (36:48)

يَسْتَعْجِلُ بِهَا الَّذِينَ لاَ يُؤْمِنُونَ بِهَا

(Those who believe not therein seek to hasten it the Hour) 42:18

قُلْ عَسَى أَن يَكُونَ قَرِيبًا

(Say: "Perhaps it is near!") meaning, beware of it, for it is at hand and will no doubt come to you, and what will be will be.

يَوْمَ يَدْعُوكُمْ

(On the Day when He will call you,) meaning the Lord, may He be blessed and exalted:

إِذَا دَعَاكُمْ دَعْوَةً مِّنَ الاٌّرْضِ إِذَآ أَنتُمْ تَخْرُجُونَ

(When He will call you by a single call, behold, you will come out from the earth) 30:25 meaning, when He commands you to come out from the earth, for nothing can oppose Him or prevent His command from being fulfilled. Rather, it is as He says:

وَمَآ أَمْرُنَآ إِلاَّ وَحِدَةٌ كَلَمْحٍ بِالْبَصَرِ

(And Our commandment is but one as the twinkling of an eye) (54:50)

إِنَّمَا قَوْلُنَا لِشَىْءٍ إِذَآ أَرَدْنَاهُ أَن نَّقُولَ لَهُ كُنْ فَيَكُونُ

(Verily, Our Word unto a thing when We intend it, is only that We say unto it: "Be!" - and it is) (16:40)

فَإِنَّمَا هِىَ زَجْرَةٌ وَحِدَةٌ - فَإِذَا هُم بِالسَّاهِرَةِ

(But it will be only a single Zajrah. When behold, they find themselves (on the surface of the earth) alive (after their death).) (79:13-14), meaning, it will be just one definitive command, then the people will have come out from the inside of the earth to its surface, as Allah says:

يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ

(On the Day when He will call you, and you will answer with (words of) His praise) meaning, you will all rise up in response to His command and in obedience to His will.

وَتَظُنُّونَ

(and you will think) means, on the Day when you rise up from your graves,

إِن لَّبِثْتُمْ

(that you have stayed) in this earthly abode,

إِلاَّ قَلِيلاً

(but a little while.) This is like the Ayah:

كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُواْ إِلاَّ عَشِيَّةً أَوْ ضُحَـهَا

(The Day they see it, (it will be) as if they had not tarried (in this world) except an afternoon or a morning.) (79:46). Allah says:

يَوْمَ يُنفَخُ فِى الصُّورِ وَنَحْشُرُ الْمُجْرِمِينَ يَوْمِئِذٍ زُرْقاً - يَتَخَـفَتُونَ بَيْنَهُمْ إِن لَّبِثْتُمْ إِلاَّ عَشْراً - نَّحْنُ أَعْلَمُ بِمَا يَقُولُونَ إِذْ يَقُولُ أَمْثَلُهُمْ طَرِيقَةً إِن لَّبِثْتُمْ إِلاَّ يَوْماً

(The Day when the Trumpet will be blown: that Day, We shall gather the blue or blind-eyed with thirst. They will speak in a very low voice to each other (saying): "You stayed not longer than ten (days)." We know very well what they will say, when the best among them in knowledge and wisdom will say: "You stayed no longer than a day!") (20:102-104).

وَيَوْمَ تَقُومُ السَّاعَةُ يُقْسِمُ الْمُجْرِمُونَ مَا لَبِثُواْ غَيْرَ سَاعَةٍ كَذَلِكَ كَانُواْ يُؤْفَكُونَ

(And on the Day that the Hour will be established, they will swear that they stayed not but an hour - thus were they ever deluded.) (30:55)

قَـلَ كَمْ لَبِثْتُمْ فِى الاٌّرْضِ عَدَدَ سِنِينَ - قَالُواْ لَبِثْنَا يَوْماً أَوْ بَعْضَ يَوْمٍ فَاسْأَلِ الْعَآدِّينَ - قَالَ إِن لَّبِثْتُمْ إِلاَّ قَلِيلاً لَّوْ أَنَّكُمْ كُنتُمْ تَعْلَمُونَ

(He will say: "What number of years did you stay on earth" They will say: "We stayed a day or part of a day. Ask of those who keep account." He will say: "You stayed not but a little, if you had only known!") (23:112-114).

or some creation yet greater in your breasts something yet far less able to accept life aside from bones and fragments a spirit will undoubtedly be made to exist in you to bring you back to life. They will then say ‘Who shall bring us back?’ to life. Say ‘He Who originated you created you the first time when you had not been anything in existence because the One Who is able to initiate creation is also able to repeat it indeed this repetition is easier than the initiation. Then they will shake their heads at you stupefied and they will say mockingly ‘When will it be?’ that is the Resurrection. Say ‘Maybe it is near!’

Commentary

Can Magic affect a Prophet?

A prophet being affected by magic is as possible as being affected by sickness. Therefore, blessed prophets are not devoid of or detached from human characteristics. For instance, they could be wounded, run temperature or feel pain. Similarly, they could also be affected by magic because, that too, is triggered by the influence of physical causes, such as those of the Jinn. And it also stands proved from Hadith that there was an occasion when the Holy Prophet ﷺ was affected by magic. As for the disbelievers calling him 'bewitched' ('mashur' ) in verse 47 which the Qur'an has refuted for the reason that they really meant to call him 'insane.' (Bayan al-Qur'an) Therefore, the Hadith of magic is not contradictory.1

1. Moreover, the magic or sorcery can affect a prophet only to cause a physical illness. It can never have an adverse effect on performing their functions as prophets. The disbelievers used to call the Holy Prophet ﷺ t 'bewitched person' in this later sense which was totally impossible in his case, while the hadith refers to the physical illness suffered by the Holy Prophet ﷺ which was caused by an act of magic. (Muhammad Taqi Usmani)

The subject taken up in the first two verses (45, 46) has a particular event as a background. According to al-Qurtubi reporting on the authority of Sayyidna Said ibn Jubayr ؓ ، when Surah al-Masad/al-Lahab (iii) beginning with: تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ was revealed in the Qur'an, it also condemned the wife of Abu Lahab. She went to the place where the Holy Prophet ﷺ used to sit with his Companions. At that time, Sayyidna Abu Bakr ؓ was present there. Noticing her coming well ahead of her arrival, he said to the Holy Prophet ﷺ "if you move away from here, it will be better. This woman has a sharp tongue. She will say things which may cause you pain." He said, "no, Allah Ta` ala will put a curtain between me and her." So, she reached there but when she could not see the Holy Prophet ﷺ anywhere around, she turned towards Sayyidna Abu Bakr ؓ and said, your companion has satirized us in poetry." Sayyidna Abu Bakr ؓ said, "By Allah, he is no composer of poetry, much less that of the kind in which people are satirized (hajw)." Thereupon, she left in a huff saying, "you are no more than a verifier for him." After she was gone, Sayyidna Abu Bakr ؓ submitted, "didn't she see you?" He said, "as long as she was here, an angel kept obstructing the view between me and her."

A Qur'anic formula of remaining hidden from enemy sight

'On occasions when the Holy Prophet ﷺ wished to remain hidden from the sight of the Mushriks,' says Sayyidna Ka` b ؓ ، 'he would recite three verses of the Holy Qur’ an. Such was its effect that the disbelievers were unable to see him.' Those three verses are:

1. إِنَّا جَعَلْنَا عَلَىٰ قُلُوبِهِمْ أَكِنَّةً أَن يَفْقَهُوهُ وَفِي آذَانِهِمْ وَقْرً‌ا (Surely, We have put covers on their hearts, so that they do not understand it, and deafness in their ears - Surah al-Kahf, 18:57).

2. أُولَـٰئِكَ الَّذِينَ طَبَعَ اللَّـهُ عَلَىٰ قُلُوبِهِمْ وَسَمْعِهِمْ وَأَبْصَارِ‌هِمْ (Those are the ones Allah has put a seal on whose hearts and hearing and vision - Surah an-Nahl, 16:108).

3. أَفَرَ‌أَيْتَ مَنِ اتَّخَذَ إِلَـٰهَهُ هَوَاهُ وَأَضَلَّهُ اللَّـهُ عَلَىٰ عِلْمٍ وَخَتَمَ عَلَىٰ سَمْعِهِ وَقَلْبِهِ وَجَعَلَ عَلَىٰ بَصَرِ‌هِ غِشَاوَةً (Have you seen the one who has taken his own desire as god while Allah has let him go astray because of knowledge [ his or His ] and has set a seal upon his hearing and his heart and placed over his vision a veil - Surah al-Jathiyah, 45:23).

Sayyidna Ka'b ؓ says that he related this thing about the Holy Prophet ﷺ to a Syrian who had to go to adjoining Byzantium on a certain business. He went there and stayed for a long time until the local disbelievers started harassing him. When he escaped from there, they pursued him. At that time, he remembered that narrative and recited the three verses identified there. It so happened as if a screen was placed on their eyes why they could not see this person who was walking on the same pathway the enemies were passing by.

Imam Tha` labi says that he related this narrative of Sayyidna Ka` b ؓ to a resident of the town of R'ay. It so happened that he was put under arrest by the disbelievers of Dailam. For some time he remained under detention with them. One day he got his chance to escape. They pursued him, but this person also recited those three verses. The effect was immediate. Allah Ta’ ala screened their eyes in a manner that they were unable to see him - though, they were walking side by side with their clothes touching his clothes.

Imam al-Qurtubi (رح) says that the verses from Surah Ya Sin which were recited by the Holy Prophet ﷺ at the time of Hijrah may also be added to the three verses cited above. This was when the Mushsriks of Makkah had besieged his house. He recited those verses and went right through them. In fact, he went by throwing dust on their heads and none of them knew anything about it. Those verses of Surah Ya Seen are:

بِسْمِ اللَّـهِ الرَّ‌حْمَـٰنِ الرَّ‌حِيمِ

يس ﴿1﴾ وَالْقُرْ‌آنِ الْحَكِيمِ ﴿2﴾ إِنَّكَ لَمِنَ الْمُرْ‌سَلِينَ ﴿3﴾ عَلَىٰ صِرَ‌اطٍ مُّسْتَقِيمٍ ﴿4﴾ تَنزِيلَ الْعَزِيزِ الرَّ‌حِيمِ ﴿5﴾ لِتُنذِرَ‌ قَوْمًا مَّا أُنذِرَ‌ آبَاؤُهُمْ فَهُمْ غَافِلُونَ ﴿6﴾ لَقَدْ حَقَّ الْقَوْلُ عَلَىٰ أَكْثَرِ‌هِمْ فَهُمْ لَا يُؤْمِنُونَ ﴿7﴾ إِنَّا جَعَلْنَا فِي أَعْنَاقِهِمْ أَغْلَالًا فَهِيَ إِلَى الْأَذْقَانِ فَهُم مُّقْمَحُونَ ﴿8﴾ وَجَعَلْنَا مِن بَيْنِ أَيْدِيهِمْ سَدًّا وَمِنْ خَلْفِهِمْ سَدًّا فَأَغْشَيْنَاهُمْ فَهُمْ لَا يُبْصِرُ‌ونَ ﴿9﴾

With the name of Allah, the Most-Merciful, the Very-Merciful

Ya Seen. By the wise Qur'an, surely you [ 0 Muhammad ] are from among the messengers, on a straight path. [ This is ] a revelation of the Mighty, the Very Merciful, that you may warn a people whose forefathers were not warned, so they are unaware. The word has already taken effect against most of them, so they do not believe. Surely, We have placed shackles on their necks reaching down to their chins, so they are with heads forced high up. And We have placed before them an obstruction and behind them an obstruction and covered them, so they do not see - Surah Ya Seen, 36: 1-9)

Imam al-Qurtubi (رح) says that he himself went through an incident in the Manthur Castle of al-Qartubah in his own country of al-Andalus (Spain). I ran in front of the enemy and sat in a corner. The enemy sent two horsemen after me. I was on open grounds. There was nothing to obstruct the view between us. But, I was reciting these verses of Surah Ya Sin. Both these horsemen passed by me. Then they went back towards where they had come from, saying, 'this person must be some devil,' because they could not see me. Allah Ta’ ala had turned them blind as far as I was concerned. (Qurtubi)