In the name of Allah, the Most Gracious, the Most Merciful.
A gentle commentary
on the book "Identification Cards"
for the Surahs of the Noble Qur'an,
by Dr. Muhammad Ibn 'Abd al-'Aziz Ibn 'Umar Nasif,
may Allah preserve him.
Surah al-'Ankabut (The Spider).
In the name of Allah, the Most Gracious, the Most Merciful.
Praise be to Allah, Lord of the worlds,
and may peace and blessings be upon the Seal of the Prophets and Messengers.
We continue with our gentle commentary
on the "Identification Cards"
for the Surahs of the Noble Qur'an,
and with Surah al-'Ankabut.
I would like to begin with its theme,
for its theme—
and this is our first reflection—
as usual, we will have three reflections.
The first reflection concerns the theme of the Surah.
In truth, many have stated that the theme of the Surah is
trial (ibtila').
The law of trial.
An established law,
not only for this Ummah,
but also for the nations that came before.
"And We have certainly tried those before them."
"So that Allah may know those who are truthful,"
"and He may know the liars."
Whoever is upon the truth must inevitably be tried.
This subject is very important,
and I would like to move on
from this reflection.
But before I move on, I say:
the entire Surah
revolves almost exclusively around the concept of trial,
its various forms, and the means of salvation from it.
Then, I move to the second reflection,
regarding the history of the Surah's revelation.
It is said regarding it—
and it contains elements that suggest a later revelation,
such as the reference to the Hijrah (migration),
and the debates with the People of the Scripture.
This serves as preparation for a future stage.
Yet, it is established in the reports on the reasons for revelation (asbab al-nuzul)
that there is evidence for the early revelation of some parts.
Just as it contains elements indicating a later date,
it is established in the reasons for revelation
that there is evidence that some of its verses were revealed early,
such as the account regarding the conversion of Sa'd, may Allah be pleased with him,
and his mother's attempt to turn him away from his religion,
whether this was at the very beginning of his Islam
or shortly thereafter.
Regardless, it is an early event,
which suggests an early revelation.
Likewise, it is established in the reasons for revelation
that there is evidence for the later revelation of some parts,
dating to the Medinan period,
which is in His saying, the Exalted:
"And of the people are some who say,
'We believe in Allah,'"
[referring to] the two verses.
This leads us to a point
that I want to connect to the first reflection.
The Surah began early,
and some of its verses were revealed in Medina.
You know that the Prophet, peace and blessings of Allah be upon him,
when a verse of a Surah was revealed—
because a Surah was not usually revealed all at once—
he would say, "Place such-and-such verse in such-and-such Surah."
Meaning, he would clarify for them the place where they should insert the verse.
They already knew the Surah,
but when a verse was revealed, he would say,
"Place it in this Surah."
So, imagine with me the Companions:
Surah al-'Ankabut is being revealed to them,
verses of it are revealed to them in the early period,
and in the early stages of trial,
and verses continue to be revealed,
until verses regarding the tribulation (fitnah) are revealed
while they are in Medina,
such as, "And of the people are some who say,
'We believe in Allah.'"
“Of mankind is he who saith: We believe in Allah, but, if he be made to suffer for the sake of Allah, he mistaketh the persecution of mankind for Allah's punishment; and then, if victory cometh from thy Lord, will say: Lo! we were with you (all the while). Is not Allah Best Aware of what is in the bosoms of (His) creatures?” (29:10)
“Of mankind is he who saith: We believe in Allah, but, if he be made to suffer for the sake of Allah, he mistaketh the persecution of mankind for Allah's punishment; and then, if victory cometh from thy Lord, will say: Lo! we were with you (all the while). Is not Allah Best Aware of what is in the bosoms of (His) creatures?” (29:10)
I read that the upbringing [provided] by this Surah
is continuous,
and this is very consistent with its theme.
For the theme of trial is ongoing,
and it is a matter upon which a Muslim must be raised:
to know that he will be tried.
If he wishes to remain steadfast upon the truth,
he must be tried.
Preparing the soul for this
helps one remain steadfast during the trial.
Giving attention to this Surah
assists in
steadfastness,
and clarifies its landmarks for us.
The third reflection,
and the final one,
concerns the structure of the Surah.
It contains an introduction and a conclusion,
and it has two parts.
The first part—
I am reading here—
as for the first part, it contains...
a phrase was omitted,
because each part mentions its opening.
It has an informative (khabari) opening,
and examples of trial.
Then, in the second part,
it has an imperative (insha'i) opening.
Naturally, the hamza was omitted
under the word "insha'i".
An imperative opening.
So, the first part
is informative,
as if it were theoretical,
as if it were
providing the rules
and the theory
for conceptualizing the tribulation of trial.
As for the second part,
it has an imperative opening,
which is
His saying, the Exalted:
“Recite that which hath been inspired in thee of the Scripture, and establish worship. Lo! worship preserveth from lewdness and iniquity, but verily remembrance of Allah is more important. And Allah knoweth what ye do.” (29:45)
Here is a command,
so it is a request-based imperative (insha'i talabi).
It calls upon him,
commands him, and directs him toward something.
After you have learned the law of trial,
you must act upon matters that will ensure your steadfastness.
“Recite that which hath been inspired in thee of the Scripture, and establish worship. Lo! worship preserveth from lewdness and iniquity, but verily remembrance of Allah is more important. And Allah knoweth what ye do.” (29:45)
This is
from the gentleness of Allah toward His servants:
He informs them and gives them understanding.
This is an excellent method of teaching:
a person conceptualizes the matter,
then
is commanded with what corresponds to that
command.
With this, I conclude.
May Allah send blessings upon our noble Prophet,
and upon all his family and companions.
And praise be to Allah, Lord of the worlds.