Al-'Alaq: (9) Have you seen the one who forbids?

Issues Discussed:

It is narrated that Abu Jahl (may Allah curse him) said: "Does Muhammad prostrate his face among you?" They replied: "Yes." He said: "By the One in Whom he swears, if I see him, I will tread upon his neck." Later, he saw the Messenger of Allah (peace be upon him) praying, but he retreated on his heels. They asked him: "What is wrong, O Abu al-Hakam?" He replied: "Between me and him is a trench of fire and a terrible awe."

It is also narrated from Al-Hasan that Umayyah ibn Khalaf used to forbid Salman from praying.

The apparent meaning of the verse suggests it refers to the previously mentioned human being (the one who disbelieves when he sees himself independent). Therefore, it is said that this verse was revealed concerning Abu Jahl and his threats against Muhammad (peace be upon him) when he saw him praying. It is not impossible that its revelation was specific to Abu Jahl, and then it became general for everyone. However, what follows suggests it concerns a specific man.

The address "Have you seen?" (أَرَأَيْتَ) is directed to the Prophet (peace be upon him) as a form of astonishment. The reasons for this astonishment are several:

1. The Prophet (PBUH) had prayed: "O Allah, grant glory to Islam either through Abu Jahl ibn Hisham or through 'Umar." It is as if Allah is saying to him: You thought Islam would be honored through him, yet it is this type of person who honors Islam: "He forbids a servant when he prays."
2. He was nicknamed Abu al-Hakam (The Father of Judgment/Wisdom). It is as if Allah is saying: How fitting is this title for him when he forbids a servant from worshipping his Lord? Can one who prevents obedience to the Most Merciful and prostrates to idols be described as wise?
3. That fool commands and forbids, believing others must obey him, even though he is neither Creator nor Lord. Furthermore, he forbids obedience to the Lord and Creator—is this not the height of foolishness?

The verse states: "He forbids a servant..." (يَنْهَى عَبْدًا) and not "He forbids you..." (يَنْهَاكَ). This has several benefits:

1. The indefinite noun "a servant" (عَبْدًا) indicates that this servant is perfect in servitude. It is as if Allah is saying: He is a servant whose rank of servitude and sincerity cannot be fully described by the world's eloquence. It is narrated regarding this meaning that a learned Jew came to 'Umar during his caliphate and asked him to describe the character of their Prophet. 'Umar told him to seek that knowledge from Bilal, as he knew him better. Bilal directed him to Fatima, who directed him to 'Ali (peace be upon him). When the man asked 'Ali, 'Ali replied: "Describe the possessions of this world to me, and I will describe his character to you." The man said this was not possible for him. 'Ali then said: "You were unable to describe the possessions of this world, for which Allah testified to their insignificance when He said: Say: 'The enjoyment of this world is little' (قُلْ مَتَاعُ الدُّنْيَا قَلِيلٌ). How then can I describe the character of the Prophet, for whom Allah testified to his greatness when He said: 'And indeed, you are of a great moral character' (وَإِنَّكَ لَعَلَى خُلُقٍ عَظِيمٍ)?". Thus, it is as if Allah is saying: He forbids the one most perfect in servitude from servitude—which is the essence of ignorance and folly.
2. This phrasing is more severe in condemnation because the meaning is that this is his constant habit (دَأْبُهُ), so he forbids everyone he sees praying.
3. This serves as a warning to everyone who forbids prayer. It is narrated from 'Ali (peace be upon him) that he saw people praying before the Eid prayer. He said: "I did not see the Messenger of Allah (PBUH) doing this." He was asked: "Why do you not forbid them?" He replied: "I fear falling under the scope of the verse: 'Have you seen the one who forbids a servant when he prays?' (أَرَأَيْتَ الَّذِي يَنْهَى عَبْدًا إِذَا صَلَّى)." Thus, he did not explicitly forbid the prayer. Abu Hanifa derived this beautiful etiquette from this, saying when the worshipper raises his head from bowing, "Should he say, 'O Allah, forgive me'?" He replied: "He says, 'Our Lord, to You is all praise,' and then prostrates, without explicitly forbidding [the action]."
4. Does Abu Jahl think that if Muhammad does not prostrate to him, he will not find anyone else prostrating? Muhammad is unique, but I have countless close angels who are constantly in prayer and glorification.
5. It is an exaltation of the Prophet's status. It means that even though the servant is indefinite (نَكِرَة), he is known (مَعْرِفَة). This is similar to the pronoun usage in Surah Al-Qadr, where it refers to the Qur'an without prior mention: "He caused His servant to travel by night" (أَسْرَى بِعَبْدِهِ), "revealed to His servant" (أَنزَلَ عَلَى عَبْدِهِ), and "And [He revealed] when the servant of Allah stood up..." (وَأَنَّهُ لَمَّا قَامَ).

| (10) Have you seen if he is on guidance * or enjoins piety?