Tarikh (al-Tabari) 147
The story of Abraham the Friend (peace and blessings be upon him)
فَلَمَّا طَالَ تَمَادِيهِمْ فِي غَيِّهِمْ وَضَلَالِهِمْ وَلَمْ يَزِدْهُمْ تَذْكِيرُ شُعَيْبٍ إِيَّاهُمْ وَتَحْذِيرُهُ عَذَابَ اللَّهِ إِيَّاهُمْ إِلَّا تَمَادِيًا، اسْتَفْتَحَ وَاسْتَنْصَرَ رَبَّهُ عَلَيْهِمْ فِي تَعْجِيلِ مَا يَسْتَحِقُّونَهُ إِلَيْهِمْ فَقَالَ: رَبَّنَا افْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِالْحَقِّ وَأَنْتَ خَيْرُ الْفَاتِحِينَ. أَيِ الْحَاكِمِينَ فَدَعَا عَلَيْهِمْ، وَاللَّهُ لَا يَرُدُّ دُعَاءَ رُسُلِهِ إِذَا اسْتَنْصَرُوهُ عَلَى الَّذِينَ جَحَدُوهُ وَكَفَرُوهُ ، وَرَسُولَهُ خَالَفُوهُ، وَمَعَ هَذَا صَمَّمُوا عَلَى مَا هُمْ عَلَيْهِ مُشْتَمِلُونَ، وَبِهِ مُسْتَمْسِكُونَ وَقَالَ الْمَلَأُ الَّذِينَ كَفَرُوا مِنْ قَوْمِهِ لَئِنِ اتَّبَعْتُمْ شُعَيْبًا إِنَّكُمْ إِذًا لَخَاسِرُونَ. قَالَ اللَّهُ تَعَالَى: فَأَخَذَتْهُمُ الرَّجْفَةُ فَأَصْبَحُوا فِي دَارِهِمْ جَاثِمِينَ. ذَكَرَ فِي سُورَةِ الْأَعْرَافِ أَنَّهُمْ أَخَذَتْهُمْ رَجْفَةٌ أَيْ رَجَفَتْ بِهِمْ أَرْضُهُمْ، وَزُلْزِلَتْ زِلْزَالًا شَدِيدًا أَزْهَقَتْ أَرْوَاحَهُمْ مِنْ أَجْسَادِهَا، وَصَيَّرَتْ حَيَوَانَاتِ أَرْضِهِمْ كَجَمَادِهَا، وَأَصْبَحَتْ جُثَّتُهُمْ جَاثِيَةً لَا أَرْوَاحَ فِيهَا وَلَا حَرَكَاتٍ بِهَا وَلَا حَوَاسَّ لَهَا، وَقَدْ جَمَعَ اللَّهُ عَلَيْهِمْ أَنْوَاعًا مِنَ الْعُقُوبَاتِ وَصُنُوفًا مِنَ الْمَثُلَاتِ، وَأَشْكَالًا مِنَ الْبَلِيَّاتِ، وَذَلِكَ لِمَا اتَّصَفُوا بِهِ مِنْ قَبِيحِ الصِّفَاتِ سَلَّطَ اللَّهُ عَلَيْهِمْ رَجْفَةً شَدِيدَةً أَسْكَنَتِ الْحَرَكَاتِ، وَصَيْحَةً عَظِيمَةً أَخْمَدَتِ الْأَصْوَاتَ، وَظُلَّةً أَرْسَلَ عَلَيْهِمْ مِنْهَا شَرَرَ النَّارِ مِنْ سَائِرِ أَرْجَائِهَا وَالْجِهَاتِ، وَلَكِنَّهُ تَعَالَى أَخْبَرَ عَنْهُمْ فِي كُلِّ سُورَةٍ بِمَا يُنَاسِبُ سِيَاقَهَا وَيُوَافِقُ طِبَاقَهَا فِي سِيَاقِ قِصَّةِ الْأَعْرَافِ أَرَجَفُوا نَبِيَّ اللَّهِ وَأَصْحَابَهُ، وَتَوَعَّدُوهُمْ بِالْإِخْرَاجِ مِنْ قَرْيَتِهِمْ أَوْ لَيَعُودُنَّ فِي مِلَّتِهِمْ رَاجِعِينَ فَقَالَ تَعَالَى: فَأَخَذَتْهُمُ الرَّجْفَةُ فَأَصْبَحُوا فِي دَارِهِمْ جَاثِمِينَ. فَقَابَلَ الْإِرْجَافَ بِالرَّجْفَةِ، وَالْإِخَافَةَ بِالْخِيفَةِ، وَهَذَا مُنَاسِبٌ لِهَذَا السِّيَاقِ، وَمُتَعَلِّقٌ بِمَا تَقَدَّمَهُ مِنَ السِّيَاقِ، وَأَمَّا فِي سُورَةِ هُودٍ فَذَكَرَ أَنَّهُمْ أَخَذَتْهُمُ الصَّيْحَةُ فَأَصْبَحُوا فِي دِيَارِهِمْ جَاثِمِينَ، وَذَلِكَ لِأَنَّهُمْ قَالُوا لِنَبِيِّ اللَّهِ عَلَى سَبِيلِ التَّهَكُّمِ، وَالِاسْتِهْزَاءِ وَالتَّنَقُّصِ: أَصَلَاتُكَ تَأْمُرُكَ أَنْ نَتْرُكَ مَا يَعْبُدُ آبَاؤُنَا أَوْ أَنْ نَفْعَلَ فِي أَمْوَالِنَا مَا نَشَاءُ إِنَّكَ لَأَنْتَ الْحَلِيمُ الرَّشِيدُ. فَنَاسَبَ أَنْ يَذْكُرَ الصَّيْحَةَ الَّتِي هِيَ كَالزَّجْرِ عَنْ تَعَاطِي هَذَا الْكَلَامِ الْقَبِيحِ الَّذِي جَهَّلُوا بِهِ هَذَا الرَّسُولَ الْكَرِيمَ الْأَمِينَ الْفَصِيحَ فَجَاءَتْهُمْ صَيْحَةٌ أَسْكَتَتْهُمْ مَعَ رَجْفَةٍ أَسْكَنَتْهُمْ. وَأَمَّا فِي سُورَةِ الشُّعَرَاءِ فَذَكَرَ أَنَّهُ أَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ. وَكَانَ ذَلِكَ إِجَابَةً لِمَا طَلَبُوا، وَتَقْرِيبًا إِلَى مَا إِلَيْهِ رَغِبُوا فَإِنَّهُمْ قَالُوا: إِنَّمَا أَنْتَ مِنَ الْمُسَحَّرِينَ وَمَا أَنْتَ إِلَّا بَشَرٌ مِثْلُنَا وَإِنْ نَظُنُّكَ لَمِنَ الْكَاذِبِينَ فَأَسْقِطْ عَلَيْنَا كِسَفًا مِنَ السَّمَاءِ إِنْ كُنْتَ مِنَ الصَّادِقِينَ قَالَ رَبِّي أَعْلَمُ بِمَا تَعْمَلُونَ [ الشُّعَرَاءِ: 185 - 188 ]. قَالَ اللَّهُ تَعَالَى وَهُوَ السَّمِيعُ الْعَلِيمُ: فَكَذَّبُوهُ فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ إِنَّهُ كَانَ عَذَابَ يَوْمٍ عَظِيمٍ. وَمَنْ زَعَمَ مِنَ الْمُفَسِّرِينَ كَقَتَادَةَ وَغَيْرِهِ أَنَّ أَصْحَابَ الْأَيْكَةِ أُمَّةٌ أُخْرَى غَيْرُ أَهْلِ مَدْيَنَ فَقَوْلُهُ ضَعِيفٌ، وَإِنَّمَا عُمْدَتُهُمْ شَيْئَانِ؛ أَحَدُهُمَا أَنَّهُ قَالَ: كَذَّبَ أَصْحَابُ الْأَيْكَةِ الْمُرْسَلِينَ إِذْ قَالَ لَهُمْ شُعَيْبٌ. وَلَمْ يَقُلْ: أَخُوهُمْ كَمَا قَالَ: وَإِلَى مَدْيَنَ أَخَاهُمْ شُعَيْبًا. وَالثَّانِي: أَنَّهُ ذَكَرَ عَذَابَهُمْ بِيَوْمِ الظُّلَّةِ، وَذَكَرَ فِي أُولَئِكَ الرَّجْفَةَ، أَوِ الصَّيْحَةَ. وَالْجَوَابُ عَنِ الْأَوَّلِ أَنَّهُ لَمْ يَذْكُرِ الْأُخُوَّةَ بَعْدَ قَوْلِهِ: كَذَّبَ أَصْحَابُ الْأَيْكَةِ الْمُرْسَلِينَ؛ لِأَنَّهُ وَصَفَهُمْ بِعِبَادَةِ الْأَيْكَةِ فَلَا يُنَاسِبُ ذِكْرُ الْأُخُوَّةِ هَاهُنَا، وَلَمَّا نَسَبَهُمْ إِلَى الْقَبِيلَةِ سَاغَ ذِكْرُ شُعَيْبٍ بِأَنَّهُ أَخُوهُمْ. وَهَذَا الْفَرْقُ مِنَ النَّفَائِسِ اللَّطِيفَةِ الْعَزِيزَةِ الشَّرِيفَةِ. وَأَمَّا احْتِجَاجُهُمْ بِيَوْمِ الظُّلَّةِ، فَإِنْ كَانَ دَلِيلًا بِمُجَرَّدِهِ عَلَى أَنَّ هَؤُلَاءِ أُمَّةٌ أُخْرَى فَلْيَكُنْ تَعْدَادُ الِانْتِقَامِ بِالرَّجْفَةِ، وَالصَّيْحَةِ دَلِيلًا عَلَى أَنَّهُمَا أُمَّتَانِ أُخْرَيَانِ، وَهَذَا لَا يَقُولُهُ أَحَدٌ يَفْهَمُ شَيْئًا مِنْ هَذَا الشَّأْنِ فَأَمَّا الْحَدِيثُ الَّذِي أَوْرَدَهُ الْحَافِظُ ابْنُ عَسَاكِرَ فِي تَرْجَمَةِ النَّبِيِّ شُعَيْبٍ عَلَيْهِ السَّلَامُ مِنْ طَرِيقِ مُحَمَّدِ بْنِ عُثْمَانَ بْنِ أَبِي شَيْبَةَ، عَنْ أَبِيهِ، عَنْ مُعَاوِيَةَ بْنِ هِشَامٍ، عَنْ هِشَامِ بْنِ سَعْدٍ، عَنْ شَقِيقِ بْنِ أَبِي هِلَالٍ، عَنْ رَبِيعَةَ بْنِ سَيْفٍ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو مَرْفُوعًا. إِنَّ مَدْيَنَ، وَأَصْحَابَ الْأَيْكَةِ أُمَّتَانِ بَعَثَ اللَّهُ إِلَيْهِمَا شُعَيْبًا النَّبِيَّ عَلَيْهِ السَّلَامُ. فَإِنَّهُ حَدِيثٌ غَرِيبٌ، وَفِي رِجَالِهِ مَنْ تُكُلِّمَ فِيهِ، وَالْأَشْبَهُ أَنَّهُ مِنْ كَلَامِ عَبْدِ اللَّهِ بْنِ عَمْرٍو مِمَّا أَصَابَهُ يَوْمَ الْيَرْمُوكِ مِنْ تِلْكَ الزَّامِلَتَيْنِ مِنْ أَخْبَارِ بَنِي إِسْرَائِيلَ، وَاللَّهُ أَعْلَمُ. ثُمَّ قَدْ ذَكَرَ اللَّهُ عَنْ أَهْلِ الْأَيْكَةِ مِنَ الْمَذَمَّةِ مَا ذَكَرَهُ عَنْ أَهْلِ مَدْيَنَ مِنَ التَّطْفِيفِ فِي الْمِكْيَالِ وَالْمِيزَانِ، فَدَلَّ عَلَى أَنَّهُمْ أُمَّةٌ وَاحِدَةٌ أُهْلِكُوا بِأَنْوَاعٍ مِنَ الْعَذَابِ، وَذَكَرَ فِي كُلِّ مَوْضِعٍ مَا يُنَاسِبُ ذَلِكَ الْخِطَابَ. وَقَوْلُهُ: فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ إِنَّهُ كَانَ عَذَابَ يَوْمٍ عَظِيمٍ. ذَكَرُوا أَنَّهُمْ أَصَابَهُمْ حَرٌّ شَدِيدٌ، وَأَسْكَنَ اللَّهُ هُبُوبَ الْهَوَاءِ عَنْهُمْ سَبْعَةَ أَيَّامٍ فَكَانَ لَا يَنْفَعُهُمْ مَعَ ذَلِكَ مَاءٌ وَلَا ظِلٌّ وَلَا دُخُولُهُمْ فِي الْأَسْرَابِ، فَهَرَبُوا مِنْ مَحَلَّتِهِمْ إِلَى الْبَرِّيَّةِ فَأَظَلَّتْهُمْ سَحَابَةٌ فَاجْتَمَعُوا تَحْتَهَا لِيَسْتَظِلُّوا بِظِلِّهَا، فَلَمَّا تَكَامَلُوا فِيهِ أَرْسَلَهَا اللَّهُ عَلَيْهِمْ تَرْمِيهِمْ بِشَرَرٍ وَشُهُبٍ مِنْ نَارٍ، وَرَجَفَتْ بِهِمُ الْأَرْضُ، وَجَاءَتْهُمْ صَيْحَةٌ مِنَ السَّمَاءِ فَأَزْهَقَتِ الْأَرْوَاحَ وَخَرَّبَتِ الْأَشْبَاحَ فَأَصْبَحُوا فِي دَارِهِمْ جَاثِمِينَ الَّذِينَ كَذَّبُوا شُعَيْبًا كَأَنْ لَمْ يَغْنَوْا فِيهَا الَّذِينَ كَذَّبُوا شُعَيْبًا كَانُوا هُمُ الْخَاسِرِينَ. نجاة شعيب ومن معه من المؤمنين وَنَجَّى اللَّهُ شُعَيْبًا وَمَنْ مَعَهُ مِنَ الْمُؤْمِنِينَ، كَمَا قَالَ تَعَالَى وَهُوَ أَصْدَقُ الْقَائِلِينَ: وَلَمَّا جَاءَ أَمْرُنَا نَجَّيْنَا شُعَيْبًا وَالَّذِينَ آمَنُوا مَعَهُ بِرَحْمَةٍ مِنَّا وَأَخَذَتِ الَّذِينَ ظَلَمُوا الصَّيْحَةُ فَأَصْبَحُوا فِي دِيَارِهِمْ جَاثِمِينَ كَأَنْ لَمْ يَغْنَوْا فِيهَا أَلَا بُعْدًا لِمَدْيَنَ كَمَا بَعِدَتْ ثَمُودُ. وَقَالَ تَعَالَى: وَقَالَ الْمَلَأُ الَّذِينَ كَفَرُوا مِنْ قَوْمِهِ لَئِنِ اتَّبَعْتُمْ شُعَيْبًا إِنَّكُمْ إِذًا لَخَاسِرُونَ فَأَخَذَتْهُمُ الرَّجْفَةُ فَأَصْبَحُوا فِي دَارِهِمْ جَاثِمِينَ الَّذِينَ كَذَّبُوا شُعَيْبًا كَأَنْ لَمْ يَغْنَوْا فِيهَا الَّذِينَ كَذَّبُوا شُعَيْبًا كَانُوا هُمُ الْخَاسِرِينَ. وَهَذَا فِي مُقَابَلَةِ قَوْلِهِمْ: لَئِنِ اتَّبَعْتُمْ شُعَيْبًا إِنَّكُمْ إِذًا لَخَاسِرُونَ ثُمَّ ذَكَرَ تَعَالَى عَنْ نَبِيِّهِمْ أَنَّهُ نَعَاهُمْ إِلَى أَنْفُسِهِمْ مُوَبِّخًا وَمُؤَنِّبًا وَمُقَرِّعًا فَقَالَ تَعَالَى: يَا قَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِسَالَاتِ رَبِّي وَنَصَحْتُ لَكُمْ فَكَيْفَ آسَى عَلَى قَوْمٍ كَافِرِينَ. أَيْ أَعْرَضَ عَنْهُمْ مُوَلِّيًا عَنْ مَحَلَّتِهِمْ بَعْدَ هَلَاكِهِمْ قَائِلًا: يَا قَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِسَالَاتِ رَبِّي وَنَصَحْتُ لَكُمْ. أَيْ قَدْ أَدَّيْتُ مَا كَانَ وَاجِبًا عَلَيَّ مِنَ الْبَلَاغِ التَّامِّ وَالنُّصْحِ الْكَامِلِ، وَحَرَصْتُ عَلَى هِدَايَتِكُمْ بِكُلِّ مَا أَقْدِرُ عَلَيْهِ، وَأَتَوَصَّلُ إِلَيْهِ فَلَمْ يَنْفَعْكُمْ ذَلِكَ؛ لِأَنَّ اللَّهَ لَا يَهْدِي مَنْ يُضِلُّ، وَمَا لَهُمْ مِنْ نَاصِرِينَ، فَلَسْتُ أَتَأَسَّفُ بَعْدَ هَذَا عَلَيْكُمْ لِأَنَّكُمْ لَمْ تَكُونُوا تَقْبَلُونَ النَّصِيحَةَ، وَلَا تَخَافُونَ يَوْمَ الْفَضِيحَةِ؛ وَلِهَذَا قَالَ: فَكَيْفَ آسَى أَيْ أَحْزَنُ عَلَى قَوْمٍ كَافِرِينَ. أَيْ لَا تَقْبَلُونَ الْحَقَّ، وَلَا تَرْجِعُونَ إِلَيْهِ، وَلَا تَلْتَفِتُونَ إِلَيْهِ، فَحَلَّ بِهِمْ مِنْ بَأْسِ اللَّهِ الَّذِي لَا يُرَدُّ مَا لَا يُدَافَعُ، وَلَا يُمَانَعُ، وَلَا مَحِيدَ لِأَحَدٍ أُرِيدَ بِهِ عَنْهُ، وَلَا مَنَاصَ مِنْهُ. تعطيل قوم شعيب الحدود قَالَ بَعْضُ الْعُلَمَاءِ: كَانَ قَوْمُ شُعَيْبٍ عَطَّلُوا حَدًّا، فَوَسَّعَ اللَّهُ عَلَيْهِمْ فِي الرِّزْقِ، ثُمَّ عَطَّلُوا حَدًّا فَوَسَّعَ اللَّهُ عَلَيْهِمْ فِي الرِّزْقِ، فَجَعَلُوا كُلَمَّا عَطَّلُوا حَدَّا وَسَّعَ اللَّهُ عَلَيْهِمْ فِي الرِّزْقِ، حَتَّى إِذَا أَرَادَ هَلَاكَهُمْ سَلَّطَ عَلَيْهِمْ حَرًّا لَا يَسْتَطِيعُونَ أَنْ يَتَقَارُّوا وَلَا يَنْفَعَهُمْ ظِلٌّ وَلَا مَاءٌ حَتَّى ذَهَبَ ذَاهِبٌ مِنْهُمْ فَاسْتَظَلَّ تَحْتَ ظُلَّةٍ فَوَجَدَ رَوْحًا فَنَادَى أَصْحَابَهُ: هَلُمُّوا إِلَى الرَّوْحِ، فَذَهَبُوا إِلَيْهِ سِرَاعًا حَتَّى إِذَا اجْتَمَعُوا إِلَيْهَا أَلْهَبَهَا اللَّهُ عَلَيْهِمْ نَارًا، فَذَلِكَ عَذَابُ يَوْمِ الظُّلَّةِ. وَقَدْ رَوَى عَامِرٌ، عَنِ ابْنِ عَبَّاسٍ أَنَّهُ قَالَ لَهُ: مَنْ حَدَّثَكَ مَا عَذَابُ يَوْمِ الظُّلَّةِ فَكَذِّبْهُ. وَقَالَ مُجَاهِدٌ: عَذَابُ يَوْمِ الظُّلَّةِ هُوَ إِظْلَالُ الْعَذَابِ عَلَى قَوْمِ شُعَيْبٍ. وَقَالَ زَيْدُ بْنُ أَسْلَمَ فِي قَوْلِهِ تَعَالَى: يَاشُعَيْبُ أَصَلَاتُكَ تَأْمُرُكَ أَنْ نَتْرُكَ مَا يَعْبُدُ آبَاؤُنَا أَوْ أَنْ نَفْعَلَ فِي أَمْوَالِنَا مَا نَشَاءُ، قَالَ: مِمَّا كَانَ يَنْهَاهُمْ عَنْهُ قَطْعُ الدَّرَاهِمِ.
Translation
✧ When their persistence in wrongdoing and misguidance prolonged and Shuʿayb’s reminders and warnings of Allah’s punishment only increased them in persistence, he sought judgment and help from his Lord against them, hastening what they deserved. He said: “Our Lord, decide between us and our people in truth, and You are the best of those who decide” (Q 7:89), meaning the best of judges. So he supplicated against them, and Allah does not reject the supplication of His messengers when they seek His help against those who denied Him and disbelieved in Him and opposed His messenger. Despite this, they persisted in what they were engaged in and clung to it. The notables who disbelieved among his people said: “If you follow Shuʿayb, then indeed you will be losers” (Q 7:90). Allah, may He be exalted, said: “So the earthquake seized them, and they became lying prostrate in their home” (Q 7:91). In Sūrat al-Aʿrāf, He mentioned that an earthquake seized them—that is, their earth quaked with them and was shaken with a severe shaking that drove their souls from their bodies and turned the living creatures of their land into inanimate matter. Their bodies became kneeling, with no souls in them, no motions, and no senses. Allah combined for them various kinds of punishments, diverse forms of exemplary penalties, and multiple shapes of calamities. Because of the ugly traits they possessed, Allah unleashed upon them a severe earthquake that stilled movements, a mighty blast that silenced voices, and a canopy from which He sent upon them sparks of fire from all its sides and directions. But He, may He be exalted, reported about them in each surah what suits its context and matches its arrangement. In the context of the story in al-Aʿrāf, they had shaken Allah’s Prophet and his companions and threatened to expel them from their town unless they returned to their religion. So He, may He be exalted, said: “So the earthquake seized them, and they became lying prostrate in their home” (Q 7:91). Thus He countered the shaking with the earthquake, and the intimidation with fear. This suits this context and is connected to what preceded it. In Sūrat Hūd, He mentioned that the blast seized them, and they became lying prostrate in their homes. That is because they said to Allah’s Prophet in mockery, ridicule, and belittlement: “Does your prayer command you that we abandon what our fathers worshipped or that we do with our wealth what we please? Indeed, you are the forbearing, the right-minded” (Q 11:87). It was fitting to mention the blast, which is like a rebuke for engaging in this ugly speech by which they deemed ignorant this noble, trustworthy, eloquent messenger. So a blast came to them that silenced them, along with an earthquake that stilled them. In Sūrat al-Shuʿarāʾ, He mentioned that the punishment of the day of the overshadowing cloud seized them. That was in response to what they requested and an approximation of what they desired. They said: “You are only one of the bewitched. You are nothing but a human like us, and we think you are among the liars. So cause fragments from the sky to fall upon us, if you are truthful.” He said: “My Lord knows best what you do” (Q 26:185–188). Allah, may He be exalted, the All-Hearing, the All-Knowing, said: “And they denied him, so the punishment of the day of the overshadowing cloud seized them. Indeed, it was the punishment of a tremendous day” (Q 26:189). Whoever among the commentators, such as Qatādah and others, claimed that the people of al-Aykah were a different nation from the people of Madyan, his statement is weak. Their argument rests on two points. First, that He said: “The people of al-Aykah denied the messengers, when Shuʿayb said to them” (Q 26:176–177), and did not say “their brother” as He said: “And to Madyan, their brother Shuʿayb” (Q 7:85). Second, that He mentioned their punishment as the day of the overshadowing cloud, while for the others He mentioned the earthquake or the blast. The response to the first point is that He did not mention brotherhood after saying: “The people of al-Aykah denied the messengers,” because He described them with worship of the thicket, so mentioning brotherhood here is not fitting. When He attributed them to the tribe, mentioning Shuʿayb as their brother was appropriate. This distinction is among the subtle, precious, and noble insights. As for their argument from the day of the overshadowing cloud, if it alone were evidence that these were another nation, then the enumeration of the earthquake and the blast would be evidence that they were two other nations. No one who understands anything of this matter would say that. As for the hadith cited by al-Ḥāfiẓ Ibn ʿAsākir in the biography of Prophet Shuʿayb ﷺ, via Muḥammad b. ʿUthmān b. Abī Shaybah, from his father, from Muʿāwiyah b. Hishām, from Hishām b. Saʿd, from Shaqīq b. Abī Hilāl, from Rabīʿah b. Sayf, from ʿAbd Allāh b. ʿAmr, raised to the Prophet: “Madyan and the people of al-Aykah are two nations to whom Allah sent Shuʿayb the Prophet ﷺ,” it is a strange hadith, and among its narrators are those who have been criticized. The more likely view is that it is from the speech of ʿAbd Allāh b. ʿAmr, from what he obtained on the day of al-Yarmūk from those two camel loads of Israelite reports, and Allah knows best. Then Allah mentioned about the people of al-Aykah the same blame that He mentioned about the people of Madyan: defrauding in measure and weight. This indicates that they are one nation destroyed by various kinds of punishment, and He mentioned in each place what suited that address. And His statement: “So the punishment of the day of the overshadowing cloud seized them. Indeed, it was the punishment of a tremendous day” (Q 26:189). They mentioned that severe heat struck them, and Allah stilled the blowing of wind for seven days so that neither water nor shade nor entering underground tunnels benefited them. They fled from their settlement to the open desert, and a cloud overshadowed them. They gathered beneath it to seek its shade. When they had all assembled under it, Allah sent it upon them, hurling sparks and flames of fire at them, and the earth quaked with them, and a blast came from the sky that drove out the souls and destroyed the bodies. So they became lying prostrate in their home: “Those who denied Shuʿayb, as though they had never lived therein. Those who denied Shuʿayb—it was they who were the losers” (Q 7:92). The salvation of Shuʿayb and the believers with him: Allah saved Shuʿayb and those with him among the believers, as He, may He be exalted—the most truthful of speakers—said: “And when Our command came, We saved Shuʿayb and those who believed with him by mercy from Us. And the blast seized those who wronged, and they became lying prostrate in their homes, as though they had never lived therein. Lo! Away with Madyan, just as Thamūd was taken away” (Q 11:94–95). And He, may He be exalted, said: “And the notables who disbelieved among his people said: ‘If you follow Shuʿayb, then indeed you will be losers.’ So the earthquake seized them, and they became lying prostrate in their home. Those who denied Shuʿayb, as though they had never lived therein. Those who denied Shuʿayb—it was they who were the losers” (Q 7:90–92). This is in response to their statement: “If you follow Shuʿayb, then indeed you will be losers.” Then He, may He be exalted, mentioned that their prophet mourned them to themselves, reproaching, rebuking, and chastising. He, may He be exalted, said: “O my people, I have certainly conveyed to you the messages of my Lord and advised you, so how could I grieve for a disbelieving people?” (Q 7:93). That is, he turned away from them, leaving their settlement after their destruction, saying: “O my people, I have certainly conveyed to you the messages of my Lord and advised you.” Meaning: I fulfilled what was incumbent upon me of complete conveyance and perfect advice, and I was eager for your guidance with all that I could and all that I could attain, but it did not benefit you, because Allah does not guide those whom He sends astray, and they have no helpers. So I will not grieve for you after this, because you would not accept advice and did not fear the day of disgrace. For this reason he said: “So how could I grieve”—that is, be sad—“for a disbelieving people?”—that is, they do not accept the truth, do not return to it, and do not pay attention to it. So Allah’s punishment, which cannot be repelled, descended upon them—nothing can ward it off or prevent it, and no one for whom it is intended has any escape or refuge from it. The disabling of legal punishments by Shuʿayb’s people: Some scholars said: Shuʿayb’s people had disabled a legal punishment, and Allah expanded their provision. Then they disabled another legal punishment, and Allah expanded their provision. They made it so that every time they disabled a legal punishment, Allah expanded their provision, until when He willed their destruction, He unleashed upon them heat that they could not endure, and neither shade nor water benefited them. One of them went and sought shade under a canopy and found relief, so he called to his companions: “Come to the relief.” They went to him quickly until they all gathered under it, and Allah ignited it upon them as fire. That is the punishment of the day of the overshadowing cloud. ʿĀmir reported from Ibn ʿAbbās that he said to him: “Whoever tells you what the punishment of the day of the overshadowing cloud was, then call him a liar.” Mujāhid said: “The punishment of the day of the overshadowing cloud is the overshadowing of punishment upon the people of Shuʿayb.” Zayd b. Aslam said regarding His, may He be exalted, statement: “O Shuʿayb, does your prayer command you that we abandon what our fathers worshipped or that we do with our wealth what we please?” (Q 11:87): Among what he forbade them was clipping dirhams.
Grades by grader
No grade is recorded for this wording.