Tafsir of An-Naml 27:19

It is also deemed permissible that this was out of wonder at her caution, her warning, and her guidance toward managing her own interests and the interests of her species. The former is more evident in its suitability to the prayer that follows. "Laughing" (dahikan) is in the accusative case as a state (hal), meaning he began to laugh—that is, he exceeded the limit of smiling into laughter—or it is an estimated state (hal muqaddara), as Al-Tibi narrated from some scholars. Abu al-Baqa’ said it is an emphatic state (hal mu’akkida), which necessitates that smiling and laughing be synonymous. However, the known distinction between them is that smiling is the beginning of laughter without sound, while laughter is an expansion of the face until the teeth appear out of joy, accompanied by a quiet sound. If there is a sound heard from afar, it is a qahqaha (guffaw).

It seems that those who went toward the synonymy of smiling and laughing restricted that to the Prophets, peace be upon them, for their laughter was a smile. Al-Busiri said in praising our Prophet, may Allah bless him and grant him peace: "A master whose laughter was a smile, whose walking was leisurely, and whose sleep was mere slumber." Al-Bukhari narrated from Aisha, may Allah be pleased with her, that she said: "I never saw him, may Allah bless him and grant him peace, laughing completely"—meaning he never gave himself over entirely to laughter; he only smiled. What the collection of traditions indicates is that his smiling, peace and blessings be upon him, was more frequent than his laughter. Sometimes he would laugh until his molars were visible. Such laughter is mentioned in other traditions regarding the people of Hell exiting it, and the people of Paradise, as recorded by Al-Bukhari, Muslim, and Al-Tirmidhi, and similarly in a tradition recorded by Al-Bukhari regarding those who have relations with their wives during Ramadan. There is nothing in the previous tradition of Aisha beyond her negation of having seen him laughing completely; this does not negate the occurrence of laughter from him at other times when she did not see him.

Al-Zamakhshari interpreted the narration that he laughed until his molars appeared as an exaggeration in describing the "prophetic laughter" that occurred from him, and that there was no literal uncovering of the nawajidh (the furthest molars). Perhaps the Exalted did not say "he smiled at her speech," but instead brought the word "laughing" (dahikan) in the accusative as a state, so that the intended meaning is the transition into laughter. This is based on the principle that the intent of speech containing a qualifier is to signify that qualifier—either in negation or affirmation. It conveys the strength of the effect of her words upon him, as what he perceived from her led him to exceed the limit of a smile, taking up laughter; his state was not merely smiling.

It is as if, because saying "he laughed at her speech" would not convey what we mentioned as clearly as the majestic structure, it was not used. In Al-Bahr, it is stated that since smiling can be for mockery or anger—as they say: "He smiled the smile of the angry" and "He smiled the smile of the mocker"—while laughter is only for joy and happiness, the Exalted brought the term "laughing" to clarify that the smile was neither mockery nor anger. This concludes his words.

It is not hidden that the claim that laughter is only for joy and happiness is belied by the saying of the Exalted: "Indeed, those who committed crimes used to laugh at those who believed" (Al-Mutaffifin: 29). This laughter from the polytheists of Quraysh was in mockery of the poor among the believers, such as Ammar, Suhayb, Khabbab, and others, as mentioned by the commentators; it was not out of joy and happiness. Similarly, the saying of the Exalted: "So today those who believed are laughing at the disbelievers" (Al-Mutaffifin: 34), as is apparent. Even if one rushes to metaphorical interpretation, we say: reality belies it. If you deny it, the people of intellect will laugh at you. There is more to be said on this, so reflect. Allah, the Exalted, is the Guide to the path of correctness.

Ibn al-Sumayqa' read "laughing" (dahikan) as a verbal noun (masdar) in the position of a state (hal). It is also permitted that it be accusative as an absolute object (maf'ul mutlaq), like "thanks" (shukran) in the saying "He thanked [a] thanks" (hamada shukran).

It was read awzi'ni (with a fathah on the ya). "...which You have bestowed" (referring to the favor bestowed). The origin is "bestowed upon it" (an'amta biha), but the deletion and attachment were considered because the condition for deleting the genitive pronoun—that it be governed by the same preposition as the relative pronoun—was absent. Those who do not hold that this is a standard rule do not consider what was mentioned, and I see no harm in it.

"...upon me and upon my parents." He included the mention of his parents to multiply the blessing, for the favor upon them is a favor upon him from one perspective that necessitates gratitude, or to generalize it, for the benefit of the blessing bestowed upon him returns to them. The difference between the two perspectives is clear. Al-Kashshaf limited itself to the second, which is more consistent with gratitude and the fact that this prayer was after the passing of his parents, peace be upon them. The first was preferred because it is more consistent with the saying of the Exalted: "Work, O family of David, in gratitude" (Saba: 13), after His saying: "And We had certainly given David from Us bounty," and His saying: "And to Solomon [We subjected] the wind..." so ponder this, for it is subtle.

"...and [enable me] to do righteousness that pleases You." This is conjoined to "that I be grateful," so he, peace be upon him, requested to be made constant in doing righteous deeds as well. It is as if he, peace be upon him, intended by "gratitude" the gratitude of the tongue, which necessitates gratitude of the heart, and followed it with what was mentioned to complete it, for doing righteous deeds is gratitude of the limbs. In Al-Bahr, it is stated that he requested, firstly, something specific—the gratitude for the favor—and secondly, something general—doing righteousness. The saying of the Exalted "that pleases You" is said to be an emphatic or specifying adjective if one intends by it the perfection of pleasure. It was chosen to be a specifying adjective, and the intent by "pleasure" is acceptance; this is not a necessity of righteous work at all, neither rationally nor legally.

"...and admit me by Your mercy into [the company of] Your righteous servants." This means: among their number. According to Al-Zamakhshari, this is a metonymy for making him one of the people of Paradise. Some assumed "Paradise" as a second object for "admit me." On the basis that it is a metonymy, there is no need for such an assumption. The reason for either of these two things, as it is said, is to avoid repetition with what preceded, because if he does righteous work, he is necessarily among the righteous, as "righteous" has no meaning other than "one who does righteous work." He followed the request for constancy in righteous work with the request for admission into Paradise because righteous work by itself does not necessitate admission into Paradise. In the tradition: "None of you will enter Paradise by his deeds." It was said: "Not even you, O Messenger of Allah?" He said: "Not even me, unless Allah covers me with His mercy." It is as if the mention of "by Your mercy" in this prayer is an indication of that.

What was mentioned is not contradicted by the saying of the Exalted: "And that is Paradise, which you are made to inherit for what you used to do," because the causality of the work for the inheritance is by the mercy of Allah, the Exalted.

Al-Khafaji said: You may say that he, peace be upon him, considered himself not righteous out of humility, so there is no need for the assumption nor for placing the speech in the category of metonymy. It is not hidden that this does not dismiss the question regarding the prayer for constancy in righteous work being sufficient.

It is also said: The intent is that the Exalted make him among the number of the Prophets, peace be upon them, and establish his name alongside their names, and not remove him from the station of Prophethood, which is a divine gift not attained by deeds. That is why he mentioned mercy in this context. Al-Tabarsi narrated from Ibn Abbas what alludes to this meaning.

It is also said: The intent is "admit me into the number of the righteous, and make me be mentioned with them when they are mentioned." The essence of this is a request for a beautiful reputation, which is not necessitated by righteous work, for it may be realized by a person in reality, yet people do not count him among the righteous. In this prayer, there is a hint of the prayer of Abraham, peace be upon him: "And grant me a reputation of honor among later generations" (Ash-Shu'ara: 84). The purposes of the Prophets in such matters are otherworldly.

It is also said: It is possible that he intended by "righteous work" the fulfillment of the rights of Allah, the Almighty, and intended by "righteousness" in his saying "among Your righteous servants" the fulfillment of the rights of the Exalted and the rights of His servants. Thus, it would be a case of generalization after specification. Determining which of these views is more appropriate is left to your own reflection, and Allah, the Exalted, is the Guide to the path of correctness. His prayer, peace be upon him, was—according to some reports—after the ants had entered their dwellings. Al-Kashshaf says: It is narrated that the ant felt the sound of the soldiers, but did not know they were in the air. So Solomon, peace be upon him, commanded the wind, and it stopped so that they would not be startled until they had entered their dwellings, then he prayed the prayer.