Tafsir of Al-`Ankabut 29:24

Surah Al-'Ankabut (The Spider): Verse 24

[24] So the only answer of his people was that they said: "Kill him or burn him!" But Allah delivered him from the fire. Indeed, in that are signs for a people who believe.

When Abraham (peace be upon him) presented the proof for the three fundamental principles (Tawhid, Prophethood, and Resurrection) and established the clear evidence, the matter from their side was either to respond or to bring forth something that could serve as a reply. They brought forth nothing except their statement: "Kill him or burn him!"

There are several issues concerning this verse:

There are two ways to address this:

1. It was uttered as a response of the arrogant: It came from them in the manner of a haughty person, similar to how a king might tell an opponent's messenger, "Your answer is the sword," even though the sword is not a verbal reply. It means, "I will not meet your arguments with a response; I will meet them with the sword." Similarly, they said, "Do not answer his proofs; kill him or burn him."
2. It demonstrates their deviation: Allah intended to show their misguidance by having them mention this in the context of an answer, even though it is not one. This proves they had no actual answer at all. This is because if someone remains silent without answering, one might assume they are merely ignoring the argument. However, if they offer a flawed response, it is clear they intended to answer but were incapable of doing so properly.

This can be answered in two ways:

1. Each commanded the others: Each individual among them said to the others, "Kill him." Thus, the command originated from every one of them, and the commanded party became everyone else, so there is no contradiction, as each person commanded another.
2. The response comes from the leaders: A response is typically issued by the prominent figures and leaders. When the notable men of a town speak, it is taken as the agreement of the town's people, and the words of the slaves and the lowly are disregarded. Therefore, the response of his people (the leaders) was to tell their followers and assistants, "Kill him." The leaders issue the command, and the followers carry out the physical act of killing.

The word aw (أو) is often used between two options where the second is a specification or consequence of the first, like saying, "It is an integer or an odd number" (meaning if it's not even, it must be odd), or "This is a human or an animal" (meaning if it's not human, it is an animal).

However, burning encompasses killing. Thus, "Kill him or burn him" seems like saying, "It is an animal or a human," which is problematic if interpreted strictly, as burning is a form of killing.

There are two ways to address this:

1. Usage of Aw (Or) as Bal (Rather/Moreover): The usage of aw in this manner, where the second option specifies or adds to the first, is common. For example, one says, "I gave him one dinar or two dinars," meaning "I gave him one dinar, rather, two dinars." Similarly, Allah says: "Stand [in prayer] the night except a little, half of it or subtract from it a little, or add to it..." (Al-Muzzammil: 2-4). Here, aw means: "Kill him, or increase upon killing by burning him."
2. Burning as a consequence that might fail: We accept your premise (that aw implies distinct alternatives). In this case, the burning is an act leading to death, but death might not occur. If someone throws another into a fire until their entire skin is burned, and they are pulled out alive, it is still correct to say, "So-and-so was burned, and so-and-so burned him, but he did not die." Thus, here they said: "Kill him, or do not hasten his death; torment him with fire." If he recants his statement, let him go; if he persists, let him remain in the fire as his lodging.

Then Allah Almighty said: "But Allah delivered him from the fire."

The wise differed regarding the manner of this deliverance:

• View 1 (The Strongest): The fire became cool. This aligns with the verse: "We said, 'O fire, be cool and safe upon Abraham!'" (Al-Anbiya: 69).
• View 2: Allah created a quality within Abraham that made the fire feel cold to him.
• View 3: Abraham remained as he was, and the fire remained as it was, but Allah prevented the fire from harming him.

All these are possible, and Allah is capable of all of them.

Some physicians rejected all three views:

• Against View 1 (Removing Heat): They argued that heat is intrinsic to fire, like evenness is intrinsic to the number four; it cannot be separated.
• Against View 2 (Creating a Cooling Quality): They argued that the human temperament has limits of excess and deficiency. If one steps outside these limits, one ceases to be human or dies. For example, if the cold element in a temperament is 10 parts (human), 11 parts makes him not human, and 5 parts still makes him human, but 4 parts makes him not human. The coldness that cools fire belongs to the temperament of the salamander; if transferred to a human, the human would die, as the soul follows the temperament.
• Against View 3 (Stopping Effect): They argued it is impossible for cotton to be in the fire, and the fire and the cotton to remain unchanged without the cotton burning.

Our Response to the Physicians: The verse refutes them, and reason supports the transmission (Naql):

• Refuting the claim against View 1 (Heat is intrinsic):
  1. Heat in fire is subject to intensification and weakening. Fire on charcoal intensifies when blown upon until it melts iron, but it weakens if not blown upon. Weakening means the absence of some of the heat that was present. If the absence of some heat is possible, then the absence of more heat is possible until it reaches a degree that does not harm a human. This is unlike evenness, which does not intensify or weaken.
  2. In the principles of medicine, it is mentioned that fire has a hot quality, just as water has a cold quality. We observe that coldness can leave water while it remains water. Similarly, heat can leave the fire while it remains fire—a light that does not burn.
• Refuting the claim against View 2 (Temperament limits):
  1. We deny their premise that the soul is necessarily dependent on the temperament. Allah is capable of creating the human soul in a temperament that resembles the temperament of inanimate objects.
  2. Even based on their own principles, the impossibility they claim does not follow. The quality that prevents burning could exist on the surface, like a coating on the outer parts, and not affect the heart or vital organs. Do you not see that if a person touches ice for a while, and then touches a burning coal, the fire does not affect his hand as much as it affects the hand of someone who pulls their hand out of their pocket? The hand that was cold burns less severely. If a quality can exist on the skin's surface to prevent burning for a time, it is possible for that quality to be renewed moment by moment so that burning never occurs.
• Refuting the claim against View 3 (Cotton remaining unchanged): This is merely an expression of unfamiliarity. We concede that this is outside the norm because it is a miracle (Mu'jiz), and a miracle is expected to be extraordinary.

Then Allah Almighty said: "Indeed, in that are signs for a people who believe." Meaning, in His saving him from the fire, there are signs. Here are several issues:

For Noah, Allah said: "Indeed, in that is a sign for the worlds" (Al-'Ankabut: 15). Here, He says: "Indeed, in that are signs" (plural).

• The deliverance of Noah and the occupants of the Ark was a phenomenon that intellects could grasp broadly. The sign was primarily due to Allah informing him beforehand (as without this knowledge, he would not have built it) and due to Allah protecting the ship from destructive elements like violent winds.
• However, the cooling of the fire for Abraham was more astonishing, hence it is described with plural "signs."

For Noah, He said: "for the worlds" (Al-Anbiya: 91). Here, He says: "for a people who believe."

• The sign of the Ark remained for years, allowing people to pass by and see it, thus establishing knowledge for everyone.
• The cooling of the fire did not remain; it was only known through belief and affirmation.
• A subtle point: Since Allah cooled the fire for Abraham because of his own guidance and his guidance of his kin, and Allah commanded believers to take Abraham as a good example, this verse serves as glad tidings to the believers that Allah will cool the fire for them on the Day of Resurrection. Thus, "Indeed, in that are signs for a people who believe."

For Noah, Allah said: "We made it a sign" (Al-Anbiya: 91). Here, He says: "Indeed, in that are signs."

• The Ark itself did not become a sign intrinsically. If Allah had not created the Flood, Noah's action would have remained folly. Allah made the Ark a sign after its existence.
• However, the cooling of the fire is intrinsically a sign whenever it occurs; it does not require another external factor, like the creation of the Flood, to become a sign.

[25] And he said, "Indeed, you have taken besides Allah only idols as a bond of friendship among you in worldly life. Then on the Day of Resurrection you will deny one another and curse one another, and your refuge will be the Fire, and you will have no helpers."