Surah An-Naml (27): Read Online and Download - English Translation

Commentary

This incident has been related at many places in the Qur'an, especially in Surah Al-A` raf, where its necessary details have been discussed and may be consulted if required.

قُلِ الْحَمْدُ لِلَّـهِ (Say,"Praise belongs to Allah - 27:59). After describing some events of the prophets and earlier people, and the episodes of torments they faced, this sentence is addressed to the Holy Prophet ﷺ ، that he should express his gratitude to Allah Ta’ ala, for his followers have been exempted from the punishment in this world. He is further asked to say salam to the earlier prophets and God-fearing persons. Majority of the commentators have adopted this explanation, but some feel that this sentence is also addressed to Sayyidna Lut (علیہ السلام) .

It appears that the expression الَّذِينَ اصْطَفَىٰ (His slaves whom He has chosen - 27:59) is used in this verse for the prophets, like in another verse salam has been addressed to the prophets, وَسَلَامٌ عَلَى الْمُرْ‌سَلِينَ ﴿181﴾ (And salam is on the messengers - 37:181). But Sayyidna Ibn ` Abbas ؓ is of the opinion that it refers to the companions of the Holy Prophet ﷺ . This explanation is also adopted by Sufyan Ath-Thauri. (Ibn Jarir)

If the explanation of Sayyidna Ibn ` Abbas ؓ عنہما is adopted and the meaning of الَّذِينَ اصْطَفَىٰ - 27:59 is taken for the companions, then there will be a case for saying "Alaihis Salam" to non-prophets also. This subject will be discussed in detail Inshallah under Surah Al-Ahzab for the verse صَلُّوا عَلَيْهِ وَسَلِّمُوا (33:56).

Ruling

This verse also teaches the formalities of an address, a sermon or a lecture, that it should start with the praise of Allah and the salah (durood) and salam to the prophets. This had always been the practice of the Holy Prophet ﷺ in his addresses. His companions also adopted the same practice by commencing not only their addresses but also all the important jobs by praising Allah Ta’ ala and then salah and salam on the Holy Prophet ﷺ '. (Ruh).

Commentary

أَمَّن يُجِيبُ الْمُضْطَرَّ‌ إِذَا دَعَاهُ وَيَكْشِفُ السُّوءَ

(Or the One who responds to a helpless when he prays to Him and removes distress - 27:62)

Word الْمُضْطَرَّ‌ (Mudtar) is derived from اِضطِرَار (Idtirar), which means to be helpless and restless under some necessity, and that happens when someone does not have any support and friends. Hence, مُضْطَرَّ‌Mudtar is that person who has lost all hopes from everyone and has turned to Allah as the sole redresser of his woes. This explanation of Mudtar is adopted by Suddi, Dhun-nun Al-Misri, Sahl ibn ` Abdullah etc. (Qurtubi). The Holy Prophet ﷺ has advised that such a person should supplicate in the following manner.

اللَّھُمَّ رحمَتَکَ اَرجُوا، فلا تَکِلنِی اِلٰی نَفسِی طَرفَۃَ عَین، وَاَصلِح لِی شَأنِی کُلَّہُ ، لَآ اِلٰہَ اِلَّا اَنتَ

` O Allah, I am an aspirant of your grace. So, please do not leave me at the mercy of myself for a moment, and set right all my matters on Your own. There is no god except You'. (Qurtubi)

Supplication of a Mudtar is surely accepted because of its sincerity

Imam Qurtubi (رح) has said that Allah Ta` ala has taken upon Himself to accept the supplication of a Mudtar. He has made declaration to this effect in this verse. The main reason for it is that by divorcing all mundane supports and connections, beseeching from Allah, while regarding Him as the sole redresser is the sincerity at its best. Sincerity has a special position before Allah Taala. Whoever evinces sincerity, no matter if he is a believer or an infidel, a pious or a sinner, because of the auspiciousness of sincerity the divine favour gets attentive towards him. Allah Ta` ala Himself elaborates this point while describing the traits of the infidels. He has said that when they are in water and the boat is caught in storm, and they are sure of their death, they call out to Allah with all sincerity, saying that they would be thankful to Him forever if He would save their lives. But when Allah Ta` ala rescues them and brings them to land by accepting their supplication, they again indulge in associating Him with gods دَعَوُا اللَّـهَ مُخْلِصِينَ لَهُ الدِّينَ فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ‌ إِذَا هُمْ يُشْرِ‌كُونَ.

A Sahih hadith of the Holy Prophet ﷺ says that ` Three supplications are surely accepted, in which there is no room for doubt. One, from an oppressed person, two, by a traveler, and three, from a father against his children'. After citing this hadith, Qurtubi has commented that in all these three cases the situation is the same as the supplication of a Mudtar, because when an oppressed person calls Allah after having been frustrated from mundane support and help, his condition is no different than that of a MOW. Similarly, a traveler is away from his dear ones, hence helpless, while in journey. Likewise, a father cannot plead for something against his children because of his paternal love and affection for them, unless he is totally dejected and heart-broken, and calls Allah to save himself from the misery of sufferings. ` Ajurri, a scholar of hadith, has quoted on the authority of Sayyidna Abu Dharr4 that the Holy Prophet ﷺ said ` Allah Ta` ala has pronounced that He shall never reject an appeal from an oppressed person, even if it is made by an infidel'. (Qurtubi) If a Mudtar or an oppressed person or a traveler has a feeling that his appeal to Allah has not been accepted, he should not be dejected and be skeptical, because sometimes the request is accepted but its manifestation is delayed due to some expediency and divine wisdom. As an alternative, such a person should search his soul to find out if there was any deficiency in his sincerity or concentration while praying to Allah Ta` ala. (Only Allah knows best) Surah An-Naml : 27:65 – 75