The Heights, The Elevated Places — Verse 177

Story Bal`am bin Ba`ura `Abdur-Razzaq recorded that `Abdullah bin Mas`ud said that Allah's statement, وَاتْلُ عَلَيْهِمْ نَبَأَ الَّذِى ءاتَيْنَـهُ ءَايَـتِنَا فَانْسَلَخَ مِنْهَا (And recite to them the story of him to whom We gave Our Ayat, but he threw them away) "Is about Bal`am bin Ba`ura' a man from the Children of Israel." Shu`bah and several other narrators narrated this statement from Mansur who got it from Ibn Mas`ud. Sa`id bin Abi `Arubah narrated that Qatadah said that Ibn `Abbas said, "He is Sayfi, son of Ar-Rahib." Qatadah commented that Ka`b said, "He was a man from Al-Balqla' (a province of Jordan) who knew Allah's Greatest Name. He used to live in Bayt Al-Maqdis with the tyrants." Al-`Awfi reported that Ibn `Abbas said, "He is Bal`am bin Ba`ura', a man from Yemen whom Allah had given the knowledge of His Ayat, but he abandoned them." Malik bin Dinar said, "He was one of the scholars of the Children of Israel whose supplication was acceptable. They used to seek his lead in suplication in times of difficulty. Allah's Prophet Musa sent him to the King of Madyan to call him to Allah. That king appeased him and gave him land and gifts, and he reverted from the religion of Musa and followed the king's religion." `Imran bin `Uyaynah narrated that `Husayn said that `Imran bin Al-Harith said that Ibn `Abbas said, "He is Bal`am son of Ba`ura'." Similar was said by Mujahid and `Ikrimah. Therefore, it is well-known that this honorable Ayah was revealed about a man from the Children of Israel in ancient times, according to Ibn Mas`ud and several others among the Salaf. `Ali bin Abi Talhah reported that Ibn `Abbas said, "He is a man from the city of the tyrants (Jerusalem) whose name was Bal`am and who knew Allah's Greatest Name." `Ali bin Abi Talhah also reported that Ibn `Abbas that he said, "When Musa and those with him went to the city of the tyrants (Jerusalem), the cousins of Bal`am and his people came to him and said, `Musa is a strong man, and he has many soldiers. If he gains the upper hand over us, we will be destroyed. Therefore, supplicate to Allah that He prevents Musa and those with him from prevailing over us.' Bal`am said, `If I supplicate to Allah that He turns back Musa and those with him, I will lose in this life and the Hereafter.' They kept luring him until he supplicated against Musa and his people, and Allah took away what he bestowed on him (of knowledge). Hence Allah's statement, فَانْسَلَخَ مِنْهَا فَأَتْبَعَهُ الشَّيْطَـنُ (but he threw them away; so Shaytan followed him up)."' Allah said next, وَلَوْ شِئْنَا لَرَفَعْنَـهُ بِهَا وَلَـكِنَّهُ أَخْلَدَ إِلَى الاٌّرْضِ وَاتَّبَعَ هَوَاهُ (And had We willed, We would surely have elevated him therewith but he clung to the earth and followed his own vain desires.) Allah said, وَلَوْ شِئْنَا لَرَفَعْنَـهُ بِهَا (And had We willed, We would surely have elevated him therewith) from the filth of this earthly life through the Ayat that We gave him knowledge of, وَلَـكِنَّهُ أَخْلَدَ إِلَى الاٌّرْضِ (but he clung to the earth), he became interested in the adornment of this life and its delights. He indulged in the lusts of life and its joys and was deceived by it, just as life deceived others like him, without sound comprehension or a good mind. Muhammad bin Ishaq bin Yasar narrated from Salim, from Abu An-Nadr that when Musa entered the land of Bani Canaan in the area of Ash-Sham (Greater Syria), the people of Bal`am came to him, saying, "This is Musa, son of `Imran with the Children of Israel. He wants to drive us out from our land, kill us and replace us with the Children of Israel. We are your people and have no other dwelling area. You are a person whose supplication is acceptable (to Allah), so go out and supplicate to Allah against them." He said, "Woe to you! Here is Allah's Prophet (Musa) with whom the angels and believers are! How can I supplicate against them when I know from Allah what I know" They said, "We have no other dwelling area." So they kept luring and begging him until he was tempted by the trial and went on his donkey towards Mount Husban, which was behind the Israelite military barracks. When he proceeded on the Mount for a while, the donkey sat down and refused to proceed. He got off the donkey and struck it until it stood up again and he rode it. The donkey did the same after a little while, and he struck it again until it stood up... So he proceeded and tried to supplicate against Musa and his people. However, Allah made his tongue mention his people with evil and the Children of Israel with good instead of his people, who protested, "O Bal`am! What are you doing You are supplicating for them and against us!" He said, "It is against my will. This is a matter that Allah has decided." He then said to them, as his tongue was made to loll out of his mouth, "Now I have lost this life and the Hereafter." This Ayah was revealed about the story of Bal`am son of Ba`ura' وَاتْلُ عَلَيْهِمْ نَبَأَ الَّذِى ءاتَيْنَـهُ ءَايَـتِنَا فَانْسَلَخَ مِنْهَا (And recite to them the story of him to whom We gave Our Ayat, but he threw them away.), until, لَعَلَّهُمْ يَتَفَكَّرُونَ (perhaps they may reflect.) Allah said next, فَمَثَلُهُ كَمَثَلِ الْكَلْبِ إِن تَحْمِلْ عَلَيْهِ يَلْهَثْ أَوْ تَتْرُكْهُ يَلْهَث (So his parable is the parable of a dog: if you drive him away, he pants, or if you leave him alone, he (still) pants.) Scholars of Tafsir have conflicting opinions regarding the meaning of this Ayah. Some scholars said that it refers to the end of Bal`am's tongue which flickered out of his mouth, as in the story narrated from Ibn Ishaq, from Salim, from Abu An-Nadr. Therefore, his example is the example of the dog, its tongue pants regardless of whether it is driven away or not. It was also said that the meaning here is a parable of this man -- and his like -- concerning their misguidance, persisting the wrong path and not being able to benefit from faith or comprehend what they are being called to. So his example is that of a dog which pants whether it was driven away or left alone. The person described here does not benefit from the advice or the call to faith, just as if the advice and call never occurred. Allah said in another Ayah, k سَوَآءٌ عَلَيْهِمْ ءَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لاَ يُؤْمِنُونَ (It is the same to them (disbelievers) whether you warn them or do not warn them, they will not believe.)2:6 and, اسْتَغْفِرْ لَهُمْ أَوْ لاَ تَسْتَغْفِرْ لَهُمْ إِن تَسْتَغْفِرْ لَهُمْ سَبْعِينَ مَرَّةً فَلَن يَغْفِرَ اللَّهُ لَهُمْ (Whether you ask forgiveness for them (hypocrites) or ask not forgiveness for them -- (and even) if you ask seventy times for their forgiveness -- Allah will not forgive them.) 9:80 and similar Ayat. It was also said that the meaning here, is that the heart of the disbeliever, the hypocrite and the wicked is weak and devoid of guidance. Therefore, it keeps faltering. Similar was narrated from Al-Hasan Al-Basri. فَاقْصُصِ الْقَصَصَ لَعَلَّهُمْ يَتَفَكَّرُونَ (So relate the stories, perhaps they may reflect) Allah said next to His Prophet Muhammad , فَاقْصُصِ الْقَصَصَ لَعَلَّهُمْ (So relate the stories, perhaps they may) the Children of Israel, who have knowledge ot the story of Bal`am and what happened to him when Allah allowed him to stray and expelled him from His mercy. Allah favored him by teaching him His Greatest Name, by which, if He is asked, He will grant, and if He is called upon, He answers. But Bal`am used it in disobedience to Allah and invoked Him against His own party of the people of faith, followers of His servant and Messenger during that time, Musa, the son of `Imran, peace be upon him, whom Allah spoke to directly, لَعَلَّهُمْ يَتَفَكَّرُونَ (perhaps they may reflect.) and avoid Bal`am's behavior, for Allah has given the Jews knowledge and made them superior to the bedouins surrounding them. He gave them the description of Muhammad ﷺ which would allow them to recognize him, as they recognize their own children. They, among people, have the most right to follow, aid and support Muhammad ﷺ, in obedience to their Prophets who informed them of him and commanded them to follow him. Therefore, whoever among them defies the knowledge in their Books or hides it from the servants, Allah will place disgrace on him in this life, followed by humiliation in the Hereafter. Allah said, سَآءَ مَثَلاً الْقَوْمُ الَّذِينَ كَذَّبُواْ بِـَايَـتِنَا (Evil is the parable of the people who rejected Our Ayat.) Allah says, evil is the example of the people who deny Our Ayat in that they are equated with dogs that have no interest but to collect food and satisfy lusts.' Therefore, whoever goes out of the area of knowledge and guidance, and seeks satisfaction for his lusts and vain desires, is just like a dog; what an evil example. The Sahih recorded that the Messenger of Allah ﷺ said, «لَيْسَ لَنَا مَثَلُ السَّوْءِ، الْعَائِدُ فِي هِبَتِهِ كَالْكَلْبِ يَعُودُ فِي قَيْئِه» (The evil example is not suitable for us: he who goes back on his gift is just like the dog that eats its vomit.) Allah's statement, وَأَنفُسَهُمْ كَانُواْ يَظْلِمُونَ (and they used to wrong themselves.) means, Allah did not wrong them, but they wronged themselves by rejecting guidance, not obeying the Lord, being content with this life that will soon end, all the while seeking to fulfill desires and obey lusts.

Evil as an example are the people evil is the example of the people who denied Our signs and were wont to wrong themselves through denial.

قَبُحَ مثلا مثلُ القوم الذين كذَّبوا بحجج الله وأدلته، فجحدوها، وأنفسهم كانوا يظلمونها؛ بسبب تكذيبهم بهذه الحجج والأدلة.

قوله "ساء مثل القوم الذين كذبوا بآياتنا" يقول تعالى ساء مثلا مثل القوم الذين كذبوا بآياتنا أي ساء مثلهم أن شبهوا بالكلاب التي لا همة لها إلا في تحصيل أكلة أو شهوة فمن خرج عن حيز العلم والهدى وأقبل على شهوة نفسه واتبع هواه صار شبيها بالكلب وبئس المثل مثله وهذا ثبت في الصحيح أن رسول الله صلى الله عليه وسلم قال "ليس لنا مثل السوء العائد في هبته كالكلب يعود في قيئه" وقوله "وأنفسهم كانوا يظلمون" أي ما ظلمهم الله ولكن هم ظلموا أنفسهم بإعراضهم عن اتباع الهدى وطاعة المولى إلى الركون إلى دار البلى والإقبال على تحصيل اللذات وموافقة الهوى.

وقوله : ( سَآءَ مَثَلاً القوم الذين كَذَّبُواْ بِآيَاتِنَا ) استئناف مسوق لبيان كمال قبحهم بعد البيان السابق . و ( سَآءَ ) بمعنى بئس وفاعلها مضمر . و ( مَثَلاً ) تمييز مفسر له ، والمخصوص بالذم قوله - تعالى - ( القوم الذين كَذَّبُواْ بِآيَاتِنَا ) .أى : ساء مثلا مثل أولئك القوم الذين كذبوا بآياتنا حيث شبهوا بالكلاب إما فى استواء الحالتين فى النقصان وأنهم ضالون وعظوا أم لم يوعظوا ، وإما فى الخسة ، فإن الكلاب لاهمة لها إلا فى تحصيل أكلة أو شهوة ، فمن خرج عن خير الهدى والعلم وأقبل على هواه صار شبيها بالكلب ، وبئس المثل مثله ولهذا ثبت فى الصحيحين عن ابن عباس أن رسول الله صلى الله عليه وسلم قال : " ليس لنا مثل السوء . العائد فى هبته كالكلب يعود فى قيئه " .وقوله ( وَأَنفُسَهُمْ كَانُواْ يَظْلِمُونَ ) معطوف على ( كَذَّبُواْ ) داخل معه فى حكم الصلة بمعنى أنهم جمعوا بين أمرين قبيحين : التكذيب وظلمهم أنفسهم أو منقطع عنه بمعنى وما ظلموا إلا أنفسهم وحدها بارتكابهم تلك الموبقات والخطيئات . فإن العقوبة لا تقع إلا عليهم لا على غيرهم .هذا ، والذى ذهب إليه المحققون من العلماء أن هذه الآيات الكريمة المثل فيها مضروب لكل إنسان أوتى علما ببعض آيات الله ، ولكنه لم يعمل بمقتضى علمه ، بل كفر بهم وبنذها وراء ظهره وصار هو والجاهل سواء .وقيل : إن الآيات الكريمة واردة فى شخص معين ، واختلفوا فى هذا المعين .فبعضهم قال إنها فى أمية بن أبى الصلت ، فإنه كان قد قرأ الكتيب ، وعلم أن الله مرسل رسولا وتمنى أن يكون هو هذا الرسول ، فلما أرسل الله - تعالى - نبيه محمداً صلى الله عليه وسلم حسده ومات كافراً .وبعضهم قال : نزلت فى أبى عامر الراهب الذى سماه النبى صلى الله عليه وسلم : " الفاسق " كان يترهب فى الجاهلية فلما جاء الإسلام خرج إلى الشام ، وأمر المنافقين باتخاذ مسجد الضرار والشقاق .وبعضهم قال : إنها فى منافقى أهل الكتاب ، كانوا يعرفون صفة النبى صلى الله عليه وسلم ومخرجه ، فلما بعثه الله - تعالى - كفروا به .وبعضهم قال : إنها نزلت لتحكى قصة رجل من علماء اليهود اسمه بلعم ابن باعوراء أوتى علم بعض كتب الله ثم انسلخ منها بأن كفر بها ونبذها بعد أن رشاه اليهود .والذى نراه أن الرأى الأول الذى عليه المحققون من المفسرين هو الراجح ، وأن هؤلاء الذين ذكروا يندرجون تحته ، لأنه لم يرد نص صحيح يعين اسم الذى وردت الآيات فى حقه ، فوجب أن نحملها على أنها واردة فى شأن كل من علم الحق فأعرض عنه واتبع هواه .

القول في تأويل قوله : سَاءَ مَثَلا الْقَوْمُ الَّذِينَ كَذَّبُوا بِآيَاتِنَا وَأَنْفُسَهُمْ كَانُوا يَظْلِمُونَ (177)قال أبو جعفر: يقول تعالى ذكره: ساءَ مثلا القوم الذين كذبوا بحجج الله وأدلته فجحدوها, وأنفسَهم كانوا ينقصُون حظوظَها, ويبخسونها منافعها، بتكذيبهم بها لا غيرَها.* * *وقيل: " ساء مثلا " من السوء، (149) بمعنى: بئس مثلا (150) =[مَثَل القوم] (151) = وأقيم " القوم " مقام " المثل ", وحذف " المثل ", إذ كان الكلام مفهومًا معناه, كما قال جل ثناؤه: وَلَكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ ، [سورة البقرة: 177] فإن معناه: ولكن البرَّ، برُّ من آمن بالله =وقد بينا نظائر ذلك في مواضع غير هذا، بما أغنى عن إعادته. (152)-------------------الهوامش :(149) في المطبوعة : (( من الشر )) ، وفي المخطوطة غير منقوطة ، والصواب ما أثبت .(150) الكلام . انظر تفسير (( ساء )) فيما سلف 8 : 138 ، 358 / 9 : 101 ، 205 / 10 : 465 = والنحاة يعدون (( ساء )) فعلا جامدا يجرى مجرى (( نعم )) و (( بئس )) .(151) ما بين القوسين زيادة لا يتم الكلام إلا بها ، ولكن الناسخ خلط في هذه الجملة خلطاً شديداً ، فحذف من قوله بعد : (( ولكن البر بر من آمن )) ، كلمة (( بر )) ، ففسد الكلام .(152) انظر التعليق السالف رقم : 2 ، ثم 3 : 338 ، 339 / 10 : 313 ، وما سلف من فهارس مباحث العربية والنحو وغيرها ، في باب الحذوف .

ساء مثلا القوم الذين كذبوا بآياتنا ) أي : بئس مثل القوم الذين كذبوا بآياتنا ، وتقديره : ساء مثلا مثل القوم ، فحذف مثل وأقيم القوم مقامه فرفع ، ( وأنفسهم كانوا يظلمون )

جملة مستأنفة لأنها جعلت إنشاء ذَم لهم ، بأن كانوا في حالة شنيعة وظلموا أنفسهم .والظلم هنا على حقيقته فإنهم ظلموا أنفسهم بما أحلّوه بها من الكفر الذي جعلهم مذمومين في الدنيا ومعذبين في الآخرة .وتقديم المفعول للاختصاص ، أي ما ظلموا إلا أنفسهم ، وشأن العاقل أن لا يؤذي نفسه ، وفيه إزالة تبجحهم بأنهم لم يتبعوا محمداً صلى الله عليه وسلم ظناً منهم أن ذلك يغيظه ويغيظ المسلمين ، وإنما يضُرون أنفسهم .وجملة : { وأنفسهم كانوا يظلمون } يجوز أن تكون معطوفة على الصلة باعتبار أنهم معروفون بمضمون هذه الجملة عند النبي والمسلمين ، ويجوز أن تكون معطوفة على جملة : { ساء مثلاً القوم } فتكون تذييلاً للجملة التي قبلها إخباراً عنهم بأنهم في تكذيبهم ، وإنتفاء من القصص ما ظلموا إلا أنفسهم .وقوله : { كانوا يظلمون } أقوى في إفادة وصفهم بالظلم من أن يقال : وظلموا أنفسهم ، كما تقدم في قوله تعالى : { وليكون من الموقنين } في سورة الأنعام ( 75 ).

ساء مثلا القوم يقال : ساء الشيء قبح ، فهو لازم ، وساء يسوء مساءة ، فهو متعد ، أي قبح مثلهم . وتقديره : ساء مثلا مثل القوم ; فحذف المضاف ، ونصب مثلا على التمييز . قال الأخفش : فجعل المثل القوم مجازا . والقوم مرفوع بالابتداء أو على إضمار مبتدأ . التقدير : ساء المثل مثلا هو مثل القوم . وقدره أبو علي : ساء مثلا مثل القوم . وقرأ عاصم الجحدي والأعمش ( ساء مثل القوم ) رفع مثلا ب " ساء " .

During the period of the Prophet Muhammad there was a man of great moral and intellectual distinction called Umayyah ibn Abi as-Salt. When he came to know that there were predictions in the Holy Books of the Christians and Jews about the coming of a prophet, he felt that he himself was that prophet. Later, when he was informed about the claim to prophethood made by the Prophet Muhammad and he heard the fine discourse revealed to him, he was greatly disappointed, and became an opponent of the Prophet. The proper use of the superior qualities given by God to Umayyah ibn Abi as-Salt would have been to recognise the Prophet of God and then become his companion. But because of the blessings of God already showered on him, he formed the idea that God should have showered the blessing of prophethood on him rather than on anyone else. He saw worldly benefit in the rejection of the Prophet of God while, on the contrary, acceptance of the Prophet would have led to benefit in the Hereafter. Had he gone in the direction of acceptance, he could have made the angels his fellow travellers. But when he walked the path of jealousy and pride, there was nobody except Satan to give him company. This example is applicable to all those people who ignore the Truth or refuse to accept it on the basis of jealousy and haughtiness. A man’s becoming like this amounts to falling down from the status of humanity to the status of a dog. A dog pants on good treatment as well as on bad. This is the condition of such a man. When God blessed him, he became arrogant and when He did not bless him, he still remained arrogant. Actually, he should have been grateful and obliged to God for His blessing, and when he did not receive some blessing, he should have reconciled himself to God’s dispensation and turned back to Him. God does not openly appear to guide people, He shows His way to the people by means of signs. Those who have the ability to recognize Truth as it appears in the shape of signs and arguments, and are ready to surrender to it, are the ones who avail of guidance in this world. And for those who do not attach importance to signs and arguments, there is nothing but eternal destruction.

The last verse in this series 176 said, "So evil is example of those who belied our signs and they have been doing harm to themselves." The General Message of the Verses The above verses contain a number of useful points for the benefit of those who are heedful and make use of their understanding. Firstly, no one should be boastful of his knowledge and be proud for his piety. Things can change without notice just as happened with Bal'am Ba'ura. One has to be grateful to his Lord for all the knowledge and wisdom he has, and should keep praying Allah for being firm in his faith. Secondly, one should avoid situations which seem to threat his faith and knowledge. Specially so, when money, wife and children are involved because the love, of these things is the most powerful agent of misguidance. Thirdly, one should avoid the company of the misguided people and be careful in accepting gift or invitation from them. Bal'am met the evil fate through accepting the gift of the Jabbarin. Fourthly, the acts of immodesty like adultery and fornication are the source of ruin and disaster for all the people living in a society. Those who want to save themselves from distress must prevent their people from committing such crimes, otherwise it will invite Allah's wrath and punishment upon them. Fifthly, deviation from the commandments of Allah is, in itself a punishment and it opens the door to satanic influences, which work upon them quite unknowingly and lead them astray. Therefore, any one with knowledge must be conscious of this valuable treasure and seek Allah's help in protecting it from evil influences. He must care-fully keep correcting himself against error.

(Evil as an example are the folk who denied Our revelations) Muhammad (pbuh) and the Qur'an, if their example is as that of a dog, (and were wont to wrong themselves) to harm themselves by being tortured.