Surah Al-Hijr: Difference between revisions

Hijr is the name of a region that was populated by the people of Thamood. The name of this chapter is taken from the 80th verse of the chapter, which speaks about the inhabitants of Hijr.  

There is a difference of opinion among the commentators of the Quran regarding the verses of this chapter, and whether they were revealed in Mecca or Medina. Some commentators have regarded all of the verses to be Makki verses. <ref name=":2" /> The style and context of the verses in this chapter, also seem to support this view. <ref name=":3">Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Page 93</ref> Another group of commentators consider the majority of the verses to be Makki, with the exception of verse 87 which they consider to be Madani. <ref name=":4">Mahmud Zamakhshari, al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Page 569</ref> Other commentators have regarded the three verses - ‘Certainly We have given you the seven oft-repeated verses and the great Quran’ (verse 87), ‘Even as We sent down on the dividers’ (verse 90), and ‘those who reduced the Quran into pieces’ (verse 91) to be Madani, and the rest of them as being Makki. <ref name=":5">Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Page 97</ref>  

In different verses of this chapter, mention is made of the Quran’s greatness and status. Some commentators have even taken the form of the word Quran in the first verse of this chapter (where it appears as an improper noun as per Arabic standards), and argued to prove that this is a sign of the Quran’s greatness (this point can only be appreciated after understanding the mechanisms of Arabic rhetoric). <ref name=":6">Zamakhshari, al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Page 569</ref> <ref name=":7">Tabatabai, Al-Mizan fi Tafsir al-Quran, Page 93.</ref>  

====Verses 6 to 15====  

The non-believers who used to mock and ridicule the truth, and their immense enmity towards it. Also, consoling the Prophet in this regard.  

In the continuing verses, the Prophet is comforted and told that even the previous Prophets  had to face this kind of ridicule from those who opposed them. <ref name=":14">Tabatabai, Al-Mizan fi Tafsir al-Quran, Page 93</ref> In addition, it mentions that this practise (enmity towards the truth) existed in previous nations as well. <ref name=":10" /> Their enmity and opposition to the truth was so much that if a door from the skies or the heavens was to be opened in order to get them to believe, they would say ‘we have gone blind.’ <ref name=":15">Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, Page 454</ref>  

Point to the power of Allah as exhibited in creation, which attests to His power in resurrecting and gathering all of the human beings again.  

The story of Prophet Adam’s creation, the disobedience of Iblis (Satan), and the consequence of his (Iblis’s) actions.  

The final state of the non-believers, and the consequences of their disbelief. Also, the end result of the believers, and a description of the blessings and rewards that are ahead for them in Heaven.  

Comforting the Prophet, and inviting him to stay firm and resistant, and consoling him in the face of the intense plotting of his enemies.  

===Interesting Verses in this Chapter===  

Quranic commentators differ regarding the period in which the non-believers will desire that they had joined Islam. Some of them believe that this period refers to after death, or in the next world at the time of reward and punishment. <ref name=":23">Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Page 101</ref> <ref name=":24">Tabatabai, Al-Mizan fi Tafsir al-Quran, Page 95</ref> Others believe it to be at the time of death, while the non-believers are taking their final breathes in this world. <ref name=":25">Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, Page 450</ref> <ref name=":26">Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Page 569</ref>  

A number of commentators say that this verse refers to the protection of the Quran from change and alteration, and use the context of the sentence as evidence for this. <ref name=":27">Ibid., Page 572</ref> <ref name=":28">Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, Page 453</ref> <ref name=":10" /> The commentators continue to report that some people believe that the pronoun representing an absent third person (ha) is used to intend the Prophet. The verse would then be speaking about protecting him, something which is also found in other verses of the Quran; for example: ‘And Allah protects you.’ <ref name=":10" /> <ref name=":28" /> <ref name=":9" />

Verse 27: “And the Jinn We created earlier from a scorching fire.”  

The seven oft-repeated words mentioned in this verse have been considered to refer to the opening chapter of the Quran, Surah al-Fatihah, by some of the commentators. <ref name=":32">Ibid., Page 189</ref> <ref name=":33">Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Page 129</ref> Furthermore, a group of commentators add that although the instance of the verse is represented by the chapter of al-Fatihah, however, they see no problem in employing this attribute for the seven long chapters of the Quran (namely the Al-Sab al-Tawaal), or the whole Quran because of its brilliant state. <ref name=":34">Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, Page 469</ref> Lastly, a group have limited the meaning to the chapter of al-Fatihah, or the seven long chapters, and have explained that it is possible to use the attribute of oft-repeated (mathaani) for both cases. <ref name=":35">Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Page 585</ref>  

<span lang="ar" dir="rtl" class="block">وَإِنَّ جَهَنَّمَ لَمَوۡعِدُهُمۡ أَجۡمَعِينَ ٤٣ <div lang="ar" dir="rtl">لَهَا سَبۡعَةُ أَبۡوَٰبٖ لِّكُلِّ بَابٖ مِّنۡهُمۡ جُزۡءٞ مَّقۡسُومٌ  ٤٤</div></span>

Imran ibn Talha visited Ali ibn Abi Talib sometime after the battle of Jamal. Ali welcomed him warmly and said, “Indeed I desire that Allah make me and your father among those whom He has said about ‘We will remove whatever rancour there is in their chests; (they will be like) brothers, on couches, facing one another.’” <ref name=":39">Ibid., Page 462</ref>  

Ibn Abu Riyah reports that a man from among the companions of the Prophet said: “The Prophet  appeared before us suddenly from the door that Banu Shaybah used to enter through, and he said, ‘why do I not see you smiling?’ The Prophet then turned away from us until he reached the Black Stone (al-Hajar al-Aswad), at which point he came back towards us moving backwards. He then said, ‘When I came out, Jibrail came to me and said, ‘O Muhammad, Indeed Allah says to you ‘Do not make My servants despair, inform. My servants that I am indeed the All-Forgiving, the All-Merciful, and that My punishment is a painful punishment.’’” <ref name=":39" />  

Aamash reports from Muslim al-Batin, from Saeed ibn Jubayr, from Ibn Abbas, who said: “The Prophet was given the seven long chapters, and Musa was given six. When Musa delivered the six, two were raised up and (the other) four remained.” <ref name=":44">Ibid., Page 472</ref>  

It has been reported from Imam Ahmad that Abdul Rahman ibn Mahdi reported from Muawiyah ibn Saleh, from Abi Zahiriyah, from Kathir ibn Marrah, from Nuaym ibn Hammar who said that he heard the Prophet quoting Allah who said: “O children of Adam, do not deprive yourselves of the four units at the beginning of the day, and I will suffice you until the day’s end.” <ref name=":44" />  

It has been reported about the Prophet that whenever an affair became difficult for him he would seek refuge through the prayer. <ref name=":45">Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Page 592</ref><br />  

Ali ibn Abi Talib said: “There are two things that I fear for you on account of two things: following your desires and keeping longwinded hopes. As for following your desires, it prevents you from the Truth, and keeping longwinded hopes, makes you forget the hereafter.” <ref name=":47">Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Page 102</ref>

Verse 8: “We do not send down the angels except with due reason, and then they will not be granted respite.”  

It has been narrated from the 6th Shia Imam, Jafar ibn Muhammad that he said regarding the verse: “And adorned them for the onlookers” means “(adorned them) with bright stars.” <ref name=":50">Ibid., Page 106</ref>  

Verse 18: “Except someone who may eavesdrop, whereat there pursues him a manifest flame.”  

وَإِن مِّن شَيۡءٍ إِلَّا عِندَنَا خَزَآئِنُهُۥ وَمَا نُنَزِّلُهُۥٓ إِلَّا بِقَدَرٖ مَّعۡلُومٖ  ٢١ <span lang="ar" dir="rtl" class="block">وَأَرۡسَلۡنَا ٱلرِّيَٰحَ لَوَٰقِحَ فَأَنزَلۡنَا مِنَ ٱلسَّمَآءِ مَآءٗ فَأَسۡقَيۡنَٰكُمُوهُ وَمَآ أَنتُمۡ لَهُۥ بِخَٰزِنِينَ  ٢٢</span>

It has been recorded in Al-Durr al-Manthur from Ibn Abu Haatim, who narrates from Muawiyah that he said (to the people), “Do you not know that the book of Allah is the truth?” They replied: “Yes, we do.” So he (Muawiyah) said, “Then recite this verse: ‘There is not a thing but that its sources are with Us, and We do not send it down except in a known measure.’” He then asked them: “Do you not believe in this and consider it to be the truth?” They replied, “Yes we do.” He then asked, “How do you then reproach me after knowing this?” Ahnaf stood up and said, “O Muawiyah, by Allah, we do not reproach you for that which is in the treasury and sources of Allah, rather we rebuke you for that which after Allah has sent something down from His sources, you take it and place it in your own treasury, and close its doors to the people.” Upon hearing this Muawiyah became silent. <ref name=":52">Ibid., Page 147</ref>  

Jafar ibn Muhammad has said: “Indeed those who came earlier are the people of good actions, and those that came later are the people of evil actions.” <ref name=":53">Ibid., Page 148</ref>  

Muhammad ibn Muslim narrates that Abu Jafar replied to his question about the statement of Allah “I breathed into him of My spirit” with the following answer: “Allah created the spirit, He then breathed into Adam a part of it.” <ref name=":54">Ibid., Page 173</ref>  

It has been narrated from the 6th Shia Imam, Jafar ibn Muhammad, who said about this verse: “It is the day when the breathing of the image took place, and Iblis died between the first and second breath.” <ref name=":55">Ibid., Page 174</ref>  

Jafar ibn Muhammad was also asked regarding the request of Iblis, ‘He said, ‘My Lord! Respite me until the day they will be resurrected. He said, ‘Indeed you are among the reprieved, until the day of time made known’’ and what day this verse was referring to. The Imam replied, ‘O Wahab! Do you suppose it is the day in which Allah resurrects all people? Rather it is the day that Allah looks upon and designates as the day that our Riser (the Mahdi) will grab Satan by the forelock and strike his neck. That is the day ‘of the time made known.’ <ref name=":54" />  

Jafar ibn Muhammad was asked: “Have you seen the verse in which Allah says, ‘Indeed as for My servants you do not have any authority over them, except the perverse who follow you.’ What is the interpretation of this verse?” It has been narrated that the Imam replied, “Allah meant that: ‘You do not have control about sending them to heaven or  hell.’” <ref name=":54" />  

Ibn Mardawayh and Al-Khatib in their book on history, report Anas quoting the Prophet as having said: “Regarding the words of Allah ‘and for every gate, there is (assigned) from them a separate group’ that a group of them will be those who joined partners with Allah, another group will be of those who doubted Allah, and a third group will be those who were heedless of Allah.’” <ref name=":56">Ibid., Page 175</ref>  

Ibn Mardawayh reports that Abu Dharr narrated from the Prophet that he said: “There is a gate in hell that no one will enter into it except one who betrayed me, and broke their pact with me in regards to the people of my house, and for those who shed their (family of the Prophet) blood after me (my passing away).” <ref name=":54" />  

It has been reported from Haafiz Abu Naeem, from his source, from Abu Hurayrah, who narrates that Ali ibn Abi Talib once addressed the Prophet saying: “O Messenger of Allah, who is more beloved to you - me or Fatimah?” The Prophet replied, “Fatimah is more beloved to me than you, but you are more honourable and respectable to me than her. It is as if I see you by the Fountain, protecting it from the people, and around the Fountain there are pitchers like the number of stars in the sky. (I see that) you, Hasan, Husayn, Hamzah, and Jafar are in Heaven, sitting facing each other on couches. You and your Shias are with me.” Then the Prophet recited the verse: “(they will be like) brothers, on couches, facing one another.” Then he added “No one will look upon the back of another person (since they will all be facing each other).” <ref name=":57">Ibid., Page 176</ref>