Tafsir

Learning the Lessons of the Past

Allah says: will these people who deny the Messengers not learn from the nations who came before them, whom Allah destroyed for their rejection of His Messengers and their opposition to what the Messengers brought them of the straight path No trace is left of them whatsoever.هَلْ تُحِسُّ مِنْهُمْ مِّنْ أَحَدٍ أَوْ تَسْمَعُ لَهُمْ رِكْزاً(Can you find a single one of them or hear even a whisper of them) (19:98).

Allah says:يَمْشُونَ فِى مَسَـكِنِهِمْ(in whose dwellings they do walk about) meaning, these disbelievers walk about in the places where those disbelievers used to live, but they do not see any of those who used to live there, for they have gone --كَأَن لَّمْ يَغْنَوْاْ فِيهَآ(As if they had never lived there) (11:68) This is like the Ayat:فَتِلْكَ بُيُوتُهُمْ خَاوِيَةً بِمَا ظَلَمُواْ(These are their houses in utter ruin, for they did wrong) (27:52).فَكَأَيِّن مِّن قَرْيَةٍ أَهْلَكْنَـهَا وَهِىَ ظَالِمَةٌ فَهِىَ خَاوِيَةٌ عَلَى عُرُوشِهَا وَبِئْرٍ مُّعَطَّلَةٍ وَقَصْرٍ مَّشِيدٍ أَفَلَمْ يَسِيرُواْ فِى الاٌّرْضِ(And many a township did We destroy while they were given to wrongdoing, so that it lie in ruins, and (many) a deserted well and lofty castle!

Have they not traveled through the land) until:وَلَـكِن تَعْمَى الْقُلُوبُ الَّتِى فِى الصُّدُورِ(but it is the hearts which are in the breasts that grow blind.) (22:45-46) Allah says here:إِنَّ فِى ذَلِكَ لاّيَاتٍ(Verily, therein indeed are signs.) meaning, in the fact that these people are gone and have been destroyed, and in what happened to them because they disbelieved the Messengers, and how those who believed in them were saved, there are many signs, proofs and important lessons.أَفَلاَ يَسْمَعُونَ(Would they not then listen) means, to the stories of those who came before and what happened to them. n

The Revival of the Earth with Water is Proof of the Resurrection to comeأَوَلَمْ يَرَوْاْ أَنَّا نَسُوقُ الْمَآءَ إِلَى الاٌّرْضِ الْجُرُزِ(Have they not seen how We drive water to the dry land) Here Allah explains His kindness and goodness towards them by His sending water to them, whether from the sky or from water flowing through the land, water carried by rivers down from the mountains to the lands that need it at particular times. Allah says:إِلَى الاٌّرْضِ الْجُرُزِ(to the dry land) which means the land where nothing grows, as in the Ayah,وَإِنَّا لَجَاعِلُونَ مَا عَلَيْهَا صَعِيداً جُرُزاً (And verily, We shall make all that is on it a bare dry soil.) (18:8) i.e., barren land where nothing grows.

Allah says here:أَوَلَمْ يَرَوْاْ أَنَّا نَسُوقُ الْمَآءَ إِلَى الاٌّرْضِ الْجُرُزِ فَنُخْرِجُ بِهِ زَرْعاً تَأْكُلُ مِنْهُ أَنْعَـمُهُمْ وَأَنفُسُهُمْ أَفَلاَ يُبْصِرُونَ (Have they not seen how We drive water to the dry land that has no vegetation, and therewith bring forth crops providing food for their cattle and themselves Will they not then see) This is like the Ayah,فَلْيَنظُرِ الإِنسَـنُ إِلَى طَعَامِهِ أَنَّا صَبَبْنَا الْمَآءَ صَبّاً (Then let man look at his food: We pour forth water in abundance.) (80:24-25). Allah says here:أَفَلاَ يُبْصِرُونَ(Will they not then see)

Two conditions for the leader of any people

In the next verse (24), it was said:وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِ‌نَا لَمَّا صَبَرُ‌وا ۖ وَكَانُوا بِآيَاتِنَا يُوقِنُونَ(And We appointed leaders from among them who guided (people) under Our command, when they observed patience, and kept firm belief in Our verses).

In this verse, two reasons have been given as to why religious leadership was bestowed on some of the sages of Bani Isra'il: (1) Observance of patience and (2) the certitude of Divine words. In terms of the Arabic usage, the sense of doing sabr or patience is very wide and general. Literally, it means to tie or to be firm. At this place, sabr means to stay firm on the implementation of Divine injunctions and to hold one's desiring self in check against the infringement of what Allah Ta'ala has declared to be Karam (unlawful) or makruh (reprehensible). This covers one's obedience to all injunctions of the Sharl'ah which is pragmatic perfection at its best. The second reason lies in their certitude - they are certain of the Divine words. This includes the initial understanding of the sense of the verses as well as the resulting certitude which emerges from such comprehension - both. This is intellectual perfection at its best.

In short, in the sight of Allah Ta’ ala, only those who are perfect both in 'ilm (knowledge) and 'amal (practice) are worthy of religious leadership. It is interesting here that perfection in practice has been made to precede perfection in knowledge while, usually 'ilm (knowledge) precedes ` amal (practice). This arrangement releases a strong hint, that is, a knowledge which has no corresponding practice with it is just not credible in the sight of Allah.

Ibn Kathir has reported the following saying of some ` Ulama' in his tafsir of this verse:بِالصَّبرِ وَ الیَقِینِ تُنَالُ الِا مَا مَۃُ فِی الدِّینِOne can arrive at the station of leadership in religion only through sabr (patience) and yagin (certitude).