أعوذ باللّٰه من الشيطان الرجيم
بِسْمِ الرَّحْمٰنِ الرَّحِيمِ
(Book#1061)
[ Thanks & Denies of favor, The History of Saba:-]
www.motaher21.net
Sura:34:Saba
Para:22
Ayat: – 10-21
34:10
وَ لَقَدۡ اٰتَیۡنَا دَاوٗدَ مِنَّا فَضۡلًا ؕ یٰجِبَالُ اَوِّبِیۡ مَعَہٗ وَ الطَّیۡرَ ۚ وَ اَلَنَّا لَہُ الۡحَدِیۡدَ ﴿ۙ۱۰﴾
And We certainly gave David from Us bounty. [We said], “O mountains, repeat [Our] praises with him, and the birds [as well].” And We made pliable for him iron,
The Favors which Allah bestowed upon Dawud
Allah says:
وَلَقَدْ اتَيْنَا دَاوُودَ مِنَّا فَضْلً يَا جِبَالُ أَوِّبِي مَعَهُ وَالطَّيْرَ وَأَلَنَّا لَهُ الْحَدِيدَ
And indeed We bestowed grace on Dawud from Us (saying):
“O you mountains! Glorify with him! And you birds (also)! And We made the iron soft for him.”
Here Allah tells us how He blessed His servant and Messenger Dawud (David), peace be upon him, and what He gave him of His great bounty, giving him both Prophethood and kingship, and huge numbers of troops. And He blessed him with a mighty voice. Such that when he glorified Allah, the firm, solid, high mountains joined him in glorifying Allah, and the free-roaming birds, who go out in the morning and come back in the evening, stopped for him, and he was able to speak all languages.
In the Sahih it is recorded that the Messenger of Allah heard the voice of Abu Musa Al-Ash`ari, may Allah be pleased with him, reciting at night, and he stopped and listened to his recitation, then he said:
لَقَدْ أُوتِيَ هذَا مِزْمَارًا مِنْ مَزَامِيرِ الِ دَاوُد
This man has been given one of the sweet melodious voices of the Prophet Dawud.
Abu Uthman An-Nahdi said,
“I never heard any cymbal, stringed instrument or chord that was more beautiful than the voice of Abu Musa Al-Ash`ari, may Allah be pleased with him.”
أَوِّبِي
(Glorify) means, glorify Allah.
This was the view of Ibn Abbas, Mujahid and others.
The root of this word (Ta’wib) means to repeat or respond, so the mountains and birds were commanded to repeat after him.
وَأَلَنَّا لَهُ الْحَدِيدَ
And We made the iron soft for him.
Al-Hasan Al-Basri, Qatadah, Al-A mash and others said,
He did not need to heat it in the fire or beat it with a hammer؛ he could simply twist it in his hands, like a thread.
Allah said
34:11
اَنِ اعۡمَلۡ سٰبِغٰتٍ وَّ قَدِّرۡ فِی السَّرۡدِ وَ اعۡمَلُوۡا صَالِحًا ؕ اِنِّیۡ بِمَا تَعۡمَلُوۡنَ بَصِیۡرٌ ﴿۱۱﴾
[Commanding him], “Make full coats of mail and calculate [precisely] the links, and work [all of you] righteousness. Indeed I, of what you do, am Seeing.”
أَنِ اعْمَلْ سَابِغَاتٍ
Saying:Make you perfect coats of mail…,
which means chain mail.
Qatadah said,
He was the first person ever to make chain mail; before that, they used to wear plated armor.
وَقَدِّرْ فِي السَّرْدِ
and balance well the rings of chain armor (Sard),
This is how Allah taught His Prophet Dawud, peace be upon him, to make coats of mail.
Mujahid said concerning the Ayah:
وَقَدِّرْ فِي السَّرْد
(and balance well the rings of chain armor (Sard)),
“Do not make the rivets too loose that the rings (of chain mail) will shake, or make them too tight that they will not be able to move at all, but make it just right.”
Ali bin Abi Talhah reported that Ibn Abbas said,
“Sard refers to a ring of iron.”
Some of them said,
“Chain mail is called Masrud; if it is held together with rivets.”
وَاعْمَلُوا صَالِحًا
and work you (men) righteousness.
means, with regard to what Allah has given you of blessings.
إِنِّي بِمَا تَعْمَلُونَ بَصِيرٌ
Truly, I am All-Seer of what you do.
means, watching you and seeing all that you do and say؛ nothing of that is hidden at all
34:12
وَ لِسُلَیۡمٰنَ الرِّیۡحَ غُدُوُّہَا شَہۡرٌ وَّ رَوَاحُہَا شَہۡرٌ ۚ وَ اَسَلۡنَا لَہٗ عَیۡنَ الۡقِطۡرِ ؕ وَ مِنَ الۡجِنِّ مَنۡ یَّعۡمَلُ بَیۡنَ یَدَیۡہِ بِاِذۡنِ رَبِّہٖ ؕ وَ مَنۡ یَّزِغۡ مِنۡہُمۡ عَنۡ اَمۡرِنَا نُذِقۡہُ مِنۡ عَذَابِ السَّعِیۡرِ ﴿۱۲﴾
And to Solomon [We subjected] the wind – its morning [journey was that of] a month – and its afternoon [journey was that of] a month, and We made flow for him a spring of [liquid] copper. And among the jinn were those who worked for him by the permission of his Lord. And whoever deviated among them from Our command – We will make him taste of the punishment of the Blaze.
The Favors which Allah bestowed upon Suleiman
Allah says:
وَلِسُلَيْمَانَ الرِّيحَ غُدُوُّهَا شَهْرٌ وَرَوَاحُهَا شَهْرٌ
And to Suleiman (We subjected) the wind, its morning was a month’s (journey), and its afternoon was a month’s (journey).
Having mentioned the blessings with which He favored Dawud, Allah follows this by mentioning what He gave to Dawud’s son Suleiman (Solomon), may peace be upon them both. He subjugated the wind to him, so that it would carry his carpet one way for a month, then back again the next month.
Al-Hasan Al-Basri said,
“He set out from Damascus in the morning, landed in Istakhar where he ate a meal, then flew on from Istakhar and spent the night in Kabil.”
Between Damascus and Istakhar is an entire month’s travel for a swift rider, and between Istakhar and Kabul is an entire month’s travel for a swift rider.
وَأَسَلْنَا لَهُ عَيْنَ الْقِطْرِ
.
And We caused a fount Qitr to flow for him,
Ibn Abbas, may Allah be pleased with him, Mujahid, Ikrimah, Ata’ Al-Khurasani, Qatadah, As-Suddi, Malik from Zayd bin Aslam, Abdur-Rahman bin Zayd bin Aslam and others said,
“Qitr means copper.”
Qatadah said, “It was in Yemen.”
Allah brought forth all the things that people make for Suleiman, peace be upon him.
..
وَمِنَ الْجِنِّ مَن يَعْمَلُ بَيْنَ يَدَيْهِ بِإِذْنِ رَبِّهِ
and there were Jinn that worked in front of him, by the leave of his Lord.
means, `We subjugated the Jinn to work in front of him,’ by the permission of his Lord, i.e., by Allah’s decree and subjugation, they built whatever constructions he wanted, and did other work as well.
وَمَن يَزِغْ مِنْهُمْ عَنْ أَمْرِنَا
And whosoever of them turned aside from Our command,
means, whoever among them tried to rebel and disobey,
نُذِقْهُ مِنْ عَذَابِ السَّعِيرِ
We shall cause him to taste of the torment of the blazing Fire.
which means, burning
34:13
یَعۡمَلُوۡنَ لَہٗ مَا یَشَآءُ مِنۡ مَّحَارِیۡبَ وَ تَمَاثِیۡلَ وَ جِفَانٍ کَالۡجَوَابِ وَ قُدُوۡرٍ رّٰسِیٰتٍ ؕ اِعۡمَلُوۡۤا اٰلَ دَاوٗدَ شُکۡرًا ؕ وَ قَلِیۡلٌ مِّنۡ عِبَادِیَ الشَّکُوۡرُ ﴿۱۳﴾
They made for him what he willed of elevated chambers, statues, bowls like reservoirs, and stationary kettles. [We said], “Work, O family of David, in gratitude.” And few of My servants are grateful.
يَعْمَلُونَ لَهُ مَا يَشَاء مِن مَّحَارِيبَ وَتَمَاثِيلَ
They worked for him as he desired on Maharib, Tamathil,
Maharib refers to beautiful structures, the best and innermost part of a dwelling.
Ibn Zayd said,
“This means dwellings.”
With regard to “Tamathil,” Atiyah Al-Awfi, Ad-Dahhak and As-Suddi said that;
Tamathil means pictures.
وَجِفَانٍ كَالْجَوَابِ وَقُدُورٍ رَّاسِيَاتٍ
large basins like Jawab and Qudur Rasiyat.
Jawab, the plural form of Jabiyah, refers to cisterns or tanks in which water is held, and Qudur Rasiyat are cauldrons that stay in one place and are not moved around because of their great size.
This was the view of Mujahid, Ad-Dahhak and others.
اعْمَلُوا الَ دَاوُودَ شُكْرًا
Work you, O family of Dawud, with thanks!
means, `We said to them:Work with thanks for the blessings that We have bestowed upon you in this world and the Hereafter.’
This indicates that thanks may be expressed by actions as much as by words and intentions.
Abu Abdur-Rahman Al-Hubuli said,
“Prayer is thanks, fasting is thanks, every good deed that you do for the sake of Allah is thanks, and the best of thanks is praise.”
This was recorded by Ibn Jarir. In the Two Sahihs, it is reported that the Messenger of Allah said:
إِنَّ أَحَبَّ الصَّلَةِ إِلَى اللهِ تَعَالَى صَلَةُ دَاوُدَ كَانَ يَنَامُ نِصْفَ اللَّيْلِ وَيَقُومُ ثُلُثَهُ وَيَنَامُ سُدُسَهُ
وَأَحَبَّ الصِّيَامِ إِلَى اللهِ تَعَالَى صِيَامُ دَاوُدَ كَانَ يَصُومُ يَوْمًا وَيُفْطِرُ يَوْمًا وَلَاأ يَفِرُّ إِذَا لَاأقَى
The most beloved of prayer to Allah is the prayer of Dawud. He used to sleep for half the night, stand in prayer for a third of it and sleep for a sixth of it.
The most beloved of fasting to Allah is the fasting of Dawud. He used to fast for a day then not fast for a day, and he never fled the battlefield.
Ibn Abi Hatim narrated that Fudayl said concerning the Ayah:
اعْمَلُوا الَ دَاوُودَ شُكْرًا
(Work you, O family of Dawud, with thanks!)
Dawud said, “O Lord! How can I thank you when thanks itself is a blessing from You!”
He said:”Now you have truly given thanks to Me, for you have realized that it is a blessing from Me.”
وَقَلِيلٌ مِّنْ عِبَادِيَ الشَّكُورُ
But few of My servants are grateful.
This is a reflection of reality
34:14
فَلَمَّا قَضَیۡنَا عَلَیۡہِ الۡمَوۡتَ مَا دَلَّہُمۡ عَلٰی مَوۡتِہٖۤ اِلَّا دَآبَّۃُ الۡاَرۡضِ تَاۡکُلُ مِنۡسَاَتَہٗ ۚ فَلَمَّا خَرَّ تَبَیَّنَتِ الۡجِنُّ اَنۡ لَّوۡ کَانُوۡا یَعۡلَمُوۡنَ الۡغَیۡبَ مَا لَبِثُوۡا فِی الۡعَذَابِ الۡمُہِیۡنِ ﴿ؕ۱۴﴾
And when We decreed for Solomon death, nothing indicated to the jinn his death except a creature of the earth eating his staff. But when he fell, it became clear to the jinn that if they had known the unseen, they would not have remained in humiliating punishment.
The Death of Suleiman
Allah tells:
فَلَمَّا قَضَيْنَا عَلَيْهِ الْمَوْتَ
Then when We decreed death for him,
Allah tells us how Suleiman, peace be upon him, died and how Allah concealed his death from the Jinn who were subjugated to him to do hard labor. He remained leaning on his stick, which was his staff, as Ibn Abbas may Allah be pleased with him, Mujahid, Al-Hasan, Qatadah and others said.
He stayed like that for a long time, nearly a year. When a creature of the earth, which was a kind of worm, ate through the stick, it became weak and fell to the ground. Then it became apparent that he had died a long time before.
It also became clear to Jinn and men alike that the Jinn do not know the Unseen as they (the Jinn) used to imagine and tried to deceive people.
This is what Allah says:
مَا دَلَّهُمْ عَلَى مَوْتِهِ إِلاَّ دَابَّةُ الاْاَرْضِ تَأْكُلُ مِنسَأَتَهُ فَلَمَّا خَرَّ تَبَيَّنَتِ الْجِنُّ أَن لَّوْ كَانُوا يَعْلَمُونَ الْغَيْبَ مَا لَبِثُوا فِي الْعَذَابِ الْمُهِينِ
nothing informed them (Jinn) of his death except a little worm of the earth which kept (slowly) gnawing away at his stick. So when he fell down, the Jinn saw clearly that if they had known the Unseen, they would not have stayed in the humiliating torment.
meaning, it became clear to the people that they (the Jinn) were lying
34:15
لَقَدۡ کَانَ لِسَبَاٍ فِیۡ مَسۡکَنِہِمۡ اٰیَۃٌ ۚ جَنَّتٰنِ عَنۡ یَّمِیۡنٍ وَّ شِمَالٍ ۬ؕ کُلُوۡا مِنۡ رِّزۡقِ رَبِّکُمۡ وَ اشۡکُرُوۡا لَہٗ ؕ بَلۡدَۃٌ طَیِّبَۃٌ وَّ رَبٌّ غَفُوۡرٌ ﴿۱۵﴾
There was for [the tribe of] Saba’ in their dwelling place a sign: two [fields of] gardens on the right and on the left. [They were told], “Eat from the provisions of your Lord and be grateful to Him. A good land [have you], and a forgiving Lord.”
The Disbelief of Saba’ (Sheba) and Their Punishment
Saba’ refers to the kings and people of the Yemen.
At-Tababa`ah (Tubba`) (surname of the ancient kings of Yemen) were part of them, and Bilqis, the queen who met Suleiman, peace be upon him, was also one of them.
They lived a life of enviable luxury in their land with plentiful provision, crops and fruits. Allah sent them messengers telling them to eat of His provision and give thanks to Him by worshipping Him alone, and they followed that for as long as Allah willed, then they turned away from that which they had been commanded to do. So they were punished with a flood which scattered them throughout the lands around Saba’ in all directions, as we will see in detail below, if Allah wills. In Him we put our trust.
Ibn Jarir recorded that Farwah bin Musayk Al-Ghutayfi, may Allah be pleased with him, said,
“A man said, `O Messenger of Allah! Tell me about Saba’ — what was it, a land or a woman?’
He said:
لَيْسَ بِأَرْضٍ وَلَا امْرَأَةٍ وَلَكِنَّهُ رَجُلٌ وُلِدَ لَهُ عَشَرَةٌ مِنَ الْوَلَدِ فَتَيَامَنَ سِتَّةٌ وَتَشَاءَمَ أَرْبَعَةٌ فَأَمَّا الَّذِينَ تَشَاءَمُوا فَلَخْمٌ وَجُذَامٌ وَعَامِلَةُ وَغَسَّانُ وَأَمَّا الَّذِينَ تَيَامَنُوا فَكِنْدَةُ وَالاَْشْعَرِيُّونَ وَالاَْزْدُ وَمَذْحِجٌ وَحِمْيَرُ وَأَنْمَار
It was neither a land nor a woman. It was a man who had ten children, six of whom went Yemen and four of whom went Ash-Sham.
Those who went Ash-Sham were Lakhm, Judham, `Amilah and Ghassan.
Those who went south were Kindah, Al-Ash`ariyyun, Al-Azd, Madhhij, Himyar and Anmar.
A man asked, `Who are Anmar?’
He said:
الَّذِينَ مِنْهُمْ خَثْعَمُ وَبَجِيلَة
Those among whom are Khath`am and Bajilah.”
This was recorded by At-Tirmidhi in his Jami` (Sunan) in more detail than this; then he said, “This is a Hasan Gharib Hadith.”
The genealogists — including Muhammad bin Ishaq — said,
“The name of Saba’ was `Abd Shams bin Yashjub bin Ya`rub bin Qahtan; he was called Saba’ because he was the first Arab tribe to disperse.
He was also known as Ar-Ra’ish, because he was the first one to take booty in war and give it to his people, so he was called Ar-Ra’ish; because the Arabs call wealth Rish or Riyash.
They differ over Qahtan, about whom there were three views.
– The first, he descended from the line of Iram bin Sam bin Nuh, then there were three different views over how he descended from him.
– The second was that he was descended from `Abir, another name for Hud, peace be upon him, then there were also three different views over exactly how he descended from him.
– The third was that he was descended from Isma`il bin Ibrahim Al-Khalil, peace be upon him, then there were also three different views over exactly how he descended from him.
This was discussed in full detail by Imam Al-Hafiz Abu Umar bin Abdul-Barr An-Namari, may Allah have mercy on him, in his book Al-Musamma Al-Inbah `Ala Dhikr Usul Al-Qaba’il Ar-Ruwat.
The meaning of the Prophet’s words,
كَانَ رَجُلًا مِنَ الْعَرَب
(He was a man among the Arabs), means that he was one of the original Arabs, who were before Ibrahim, peace be upon him, and were descendants of Sam bin Nuh (Shem, the son of Noah).
According to the third view mentioned above, he descended from Ibrahim, peace be upon him, but this was not a well-known view among them. And Allah knows best.
But in Sahih Al-Bukhari, it is reported that the Messenger of Allah passed by a group of people from (the tribe of) Aslam who were practicing archery, and he said,
ارْمُوا بَنِي إِسْمَاعِيلَ فَإِنَّ أَبَاكُمْ كَانَ رَامِيًا
(Shoot, O sons of Isma`il, for your father was an archer).
Aslam was a tribe of the Ansar, and the Ansar — both Aws and Khazraj — were from Ghassan, from the Arabs of Yemen from Saba’, who settled in Yathrib when Saba’ was scattered throughout the land when Allah sent against them the flood released from the dam.
A group of them also settled in Syria, and they were called Ghassan for the name of the water beside which they camped — it was said that it was in the Yemen, or that it was near Al-Mushallal, as Hassan bin Thabit, may Allah be pleased with him, said in one of his poems. The meaning of his words:
“If you ask, then we are the community of the noble descendants, our lineage is Al-Azd and our water is Ghassan.”
وُلِدَ لَهُ عَشْرَةٌ مِنَ الْعَرَب
He had ten sons among the Arabs.
means that these ten were of his lineage, and that the origins of the Arab tribes of the Yemen go back to him, not that they were his sons born of his loins. There may have been two or three generations between him and some of them, or more or less, as is explained in detail in the books of genealogy.
The meaning of the words,
فَتَيَامَنَ مِنْهُمْ سِتَّةٌ وَتَشَاءَمَ مِنْهُمْ أَرْبَعَة
Six of whom went south and four of whom went north.
is that after Allah sent against them the flood released from the dam, some of them stayed in their homeland, whilst others left to go elsewhere.
The Dam of Ma’arib and the Flood
The story of the dam is about the water which used to come to them from between two mountains, combined with the floods from rainfall and their valleys. Their ancient kings built a huge, strong dam and the water reached a high level between these two mountains. Then they planted trees and got the best fruits that could ever be harvested, plentiful and beautiful.
A number of the Salaf, including Qatadah, mentioned that a woman could walk beneath the trees, carrying a basket or vessel — such as is used for gathering fruit — on her head. And that the fruit would fall from the trees and fill the basket without any need for her to make the effort to pick the fruit, because it was so plentiful and ripe.
This was the dam of Ma’arib, a land between which and San`a’ was a journey of three days.
Others said that in their land there were no flies, mosquitoes or fleas, or any kind of vermin. This was because the weather was good and the people were healthy, and Allah took care of them so that they would single out and worship Him alone, as He says:
لَقَدْ كَانَ لِسَبَإٍ فِي مَسْكَنِهِمْ ايَةٌ
Indeed there was for Saba` (Sheba) a sign in their dwelling place,
Then He explains this by saying:
جَنَّتَانِ عَن يَمِينٍ وَشِمَالٍ
two gardens on the right and on the left;
meaning, the two sides where the mountains were, and their land was in between them.
كُلُوا مِن رِّزْقِ رَبِّكُمْ وَاشْكُرُوا لَهُ بَلْدَةٌ طَيِّبَةٌ وَرَبٌّ غَفُورٌ
(and it was said to them:) “Eat of the provision of your Lord, and be grateful to Him.”
A fair land and an Oft-Forgiving Lord!
means, `He would forgive you if you continue to worship Him alone.
34:16
فَاَعۡرَضُوۡا فَاَرۡسَلۡنَا عَلَیۡہِمۡ سَیۡلَ الۡعَرِمِ وَ بَدَّلۡنٰہُمۡ بِجَنَّتَیۡہِمۡ جَنَّتَیۡنِ ذَوَاتَیۡ اُکُلٍ خَمۡطٍ وَّ اَثۡلٍ وَّ شَیۡءٍ مِّنۡ سِدۡرٍ قَلِیۡلٍ ﴿۱۶﴾
But they turned away [refusing], so We sent upon them the flood of the dam, and We replaced their two [fields of] gardens with gardens of bitter fruit, tamarisks and something of sparse lote trees.
فَأَعْرَضُوا
But they turned away,
means, from worshipping Allah alone and from giving thanks to Him for the blessings that He had bestowed upon them, and they started to worship the sun instead of Allah, as the hoopoe told Suleiman, peace be upon him:
فَمَكَثَ غَيْرَ بَعِيدٍ فَقَالَ أَحَطتُ بِمَا لَمْ تُحِطْ بِهِ وَجِيْتُكَ مِن سَبَإٍ بِنَبَإٍ يَقِينٍ
إِنِّى وَجَدتُّ امْرَأَةً تَمْلِكُهُمْ وَأُوتِيَتْ مِن كُلِّ شَىْءٍ وَلَهَا عَرْشٌ عَظِيمٌ
وَجَدتُّهَا وَقَوْمَهَا يَسْجُدُونَ لِلشَّمْسِ مِن دُونِ اللَّهِ وَزَيَّنَ لَهُمُ الشَّيْطَـنُ أَعْمَـلَهُمْ فَصَدَّهُمْ عَنِ السَّبِيلِ فَهُمْ لَا يَهْتَدُونَ
“I have come to you from Saba’ (Sheba) with true news. I found a woman ruling over them, she has been given all things, and she has a great throne. I found her and her people worshipping the sun instead of Allah, and Shaytan has made their deeds fair seeming to them, and has barred them from the way, so they have no guidance.” (27:22-24)
فَأَرْسَلْنَا عَلَيْهِمْ سَيْلَ الْعَرِمِ
so We sent against them flood released from the dam,
Some, including Ibn Abbas, Wahb bin Munabbih, Qatadah and Ad-Dahhak said that;
when Allah wanted to punish them by sending the flood upon them, he sent beasts from the earth to the dam, large rats, which made a hole in it.
Wahb bin Munabbih said,
“They found it written in their Scriptures that the dam would be destroyed because of these large rats. So they brought cats for a while, but when the decree came to pass, the rats overran the cats and went into the dam, making a hole in it, and it collapsed.”
Qatadah and others said,
“The large rat is the desert rat. They gnawed at the bottom of the dam until it became weak, then the time of the floods came and the waters hit the structure and it collapsed. The waters rushed through the bottom of the valley and destroyed everything in their path — buildings, trees, etc.”
As the water drained from the trees that were on the mountains, to the right and the left, those trees dried up and were destroyed. Those beautiful, fruit-bearing trees were replaced with something altogether different, as Allah says:
وَبَدَّلْنَاهُم بِجَنَّتَيْهِمْ جَنَّتَيْنِ ذَوَاتَى أُكُلٍ خَمْطٍ
and We converted their two gardens into gardens producing bitter bad fruit (ukul khamt),
Ibn Abbas, Mujahid, Ikrimah, Ata’ Al-Khurasani, Qatadah and As-Suddi said,
“It refers to Arak (Zingiber officinale) and bitter bad fruit.”
وَأَثْلٍ
and Athl,
Al- Awfi and Ibn Abbas said that this means tamarisk.
Others said that it means a tree that resembles a tamarisk, and it was said that it was the gum acacia or mimosa. And Allah knows best.
وَشَيْءٍ مِّن سِدْرٍ قَلِيلٍ
and some few lote trees.
Because the lote trees were the best of the trees with which the garden was replaced, there were only a few of them.
This is what happened to those two gardens after they had been so fruitful and productive, offering beautiful scenes, deep shade and flowing rivers:they were replaced with thorny trees, tamarisks and lote trees with huge thorns and little fruit. This was because of their disbelief and their sin of associating others with Allah, and because they denied the truth and turned towards falsehood.
Allah said:
ذَلِكَ جَزَيْنَاهُم بِمَا كَفَرُوا وَهَلْ نُجَازِي إِلاَّ الْكَفُورَ
34:17
ذٰلِکَ جَزَیۡنٰہُمۡ بِمَا کَفَرُوۡا ؕ وَ ہَلۡ نُجٰزِیۡۤ اِلَّا الۡکَفُوۡرَ ﴿۱۷﴾
[By] that We repaid them because they disbelieved. And do We [thus] repay except the ungrateful?
Like this We requited them because they were ungrateful disbelievers. And never do We requite in such a way except those who are ungrateful.
meaning, `We punished them for their disbelief.’
Mujahid said,
“He does not punish anyone except the disbelievers.”
Al-Hasan Al-Basri said,
“Allah the Almighty has spoken the truth:no one will be punished in a manner that befits the sin except the ungrateful disbelievers.
34:18
وَ جَعَلۡنَا بَیۡنَہُمۡ وَ بَیۡنَ الۡقُرَی الَّتِیۡ بٰرَکۡنَا فِیۡہَا قُرًی ظَاہِرَۃً وَّ قَدَّرۡنَا فِیۡہَا السَّیۡرَ ؕ سِیۡرُوۡا فِیۡہَا لَیَالِیَ وَ اَیَّامًا اٰمِنِیۡنَ ﴿۱۸﴾
And We placed between them and the cities which We had blessed [many] visible cities. And We determined between them the [distances of] journey, [saying], “Travel between them by night or day in safety.”
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 الَّتِي 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 ظَاهِرَةً
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.’
سِيرُوا فِيهَا لَيَالِيَ وَأَيَّامًا امِنِينَ
Travel in them safely both by night and day.
means, those who travel in them will be safe both by night and by day
34:19
فَقَالُوۡا رَبَّنَا بٰعِدۡ بَیۡنَ اَسۡفَارِنَا وَ ظَلَمُوۡۤا اَنۡفُسَہُمۡ فَجَعَلۡنٰہُمۡ اَحَادِیۡثَ وَ مَزَّقۡنٰہُمۡ کُلَّ مُمَزَّقٍ ؕ اِنَّ فِیۡ ذٰلِکَ لَاٰیٰتٍ لِّکُلِّ صَبَّارٍ شَکُوۡرٍ ﴿۱۹﴾
But [insolently] they said, “Our Lord, lengthen the distance between our journeys,” and wronged themselves, so We made them narrations and dispersed them in total dispersion. Indeed in that are signs for everyone patient and grateful.
فَقَالُوا رَبَّنَا بَاعِدْ بَيْنَ أَسْفَارِنَا وَظَلَمُوا 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.”
فَجَعَلْنَاهُمْ أَحَادِيثَ وَمَزَّقْنَاهُمْ 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 فِي ذَلِكَ لَايَاتٍ 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 said:
عَجِبْتُ مِنْ قَضَاءِ اللهِ تَعَالَى لِلْمُوْمِنِ إِنْ أَصَابَهُ خَيْرٌ حَمِدَ رَبَّهُ وَشَكَرَ وَإِنْ أَصَابَتْهُ مُصِيبَةٌ حَمِدَ رَبَّهُ وَصَبَرَ يُوْجَرُ الْمُوْمِنُ 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 لِلْمُوْمِنِ لَا يَقْضِي اللهُ تَعَالَى لَهُ قَضَاءً إِلاَّ كَانَ خَيْرًا لَهُ إِنْ أَصَابَتْهُ سَرَّاءُ شَكَرَ فَكَانَ خَيْرًا لَهُ وَإِنْ أَصَابَتْهُ ضَرَّاءُ صَبَرَ فَكَانَ خَيْرًا لَهُ وَلَيْسَ ذَلِكَ لاَِحَدٍ إِلاَّ لِلْمُوْمِن
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 فِي ذَلِكَ لَايَاتٍ لِّكُلِّ صَبَّارٍ شَكُورٍ
(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.
34:20
وَ لَقَدۡ صَدَّقَ عَلَیۡہِمۡ اِبۡلِیۡسُ ظَنَّہٗ فَاتَّبَعُوۡہُ اِلَّا فَرِیۡقًا مِّنَ الۡمُؤۡمِنِیۡنَ ﴿۲۰﴾
And Iblees had already confirmed through them his assumption, so they followed him, except for a party of believers.
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 لَيِنْ أَخَّرْتَنِ إِلَى يَوْمِ الْقِيَـمَةِ لَاحْتَنِكَنَّ ذُرِّيَّتَهُ إَلاَّ قَلِيلً
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 لاتِيَنَّهُم مِّن بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ وَعَنْ أَيْمَـنِهِمْ وَعَن شَمَأيِلِهِمْ وَلَا 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.
فَاتَّبَعُوهُ إِلاَّ فَرِيقًا مِّنَ الْمُوْمِنِينَ
and they followed him, all except a group of true believers
34:21
وَ مَا کَانَ لَہٗ عَلَیۡہِمۡ مِّنۡ سُلۡطٰنٍ اِلَّا لِنَعۡلَمَ مَنۡ یُّؤۡمِنُ بِالۡاٰخِرَۃِ مِمَّنۡ ہُوَ مِنۡہَا فِیۡ شَکٍّ ؕ وَ رَبُّکَ عَلٰی کُلِّ شَیۡءٍ حَفِیۡظٌ ﴿٪۲۱﴾
And he had over them no authority except [it was decreed] that We might make evident who believes in the Hereafter from who is thereof in doubt. And your Lord, over all things, is Guardian.
وَمَا كَانَ لَهُ عَلَيْهِم مِّن سُلْطَانٍ
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 يُوْمِنُ بِالاْخِرَةِ مِمَّنْ هُوَ مِنْهَا فِي 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 شَيْءٍ حَفِيظٌ
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
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