Surah Al-Anbiyaa (21) — Ayah 83

(Ayah 84,83) ➊ { وَ اَيُّوْبَ اِذْ نَادٰى رَبَّهٗۤ …:} That is, remember Ayyub. The trial of Dawud and Sulaiman (peace be upon them) was with blessings upon which gratitude was obligatory, whereas the trial of Ayyub (peace be upon him) was with such hardships upon which patience was necessary. The reality is that gratitude and patience are inseparable. Only one who is grateful can be patient, and only one who is patient can be grateful. An impatient person is not grateful, and an ungrateful person is not patient. Their story has come in the Noble Qur’an in two places: here in Surah Al-Anbiya and in Surah Sad (41 to 44). Once, observe the translation of the verses under discussion, and also see the translation of the verses in Surah Sad, where Allah Almighty has said: “And remember Our servant Ayyub when he called to his Lord, ‘Indeed, Satan has touched me with hardship and torment.’ Strike with your foot; this is a cool bath and drink. And We granted him his family and the like thereof with them, as a mercy from Us and a reminder for those of understanding.”

From these verses, it is known that Ayyub (peace be upon him) was a chosen prophet of Allah. A trial came upon him from Allah, such that he was afflicted with a severe and prolonged illness, and his family members were separated from him either due to separation or death. (Thanai) When there was no one left to earn, his wealth and livestock were also destroyed, but Ayyub (peace be upon him) showed patience in every calamity, neither did he wail nor did any word of complaint come to his lips. When the hardship exceeded all limits, he prayed to Allah Almighty. One is: O my Lord! Satan has touched me with great hardship and torment. The second is: O my Lord! I have been afflicted with illness, and You are the Most Merciful of the merciful. In this supplication, after describing his miserable state, he considered it sufficient to mention that Allah Almighty is the Most Merciful of the merciful. Allah Almighty accepted his prayer and commanded him to strike his foot on the ground. When he struck his foot, a spring of cool water appeared. He was commanded to drink from it and bathe with it. By drinking that blessed water and bathing with it, all his illness was removed and he became completely healthy. Allah Almighty also granted him his family and the like thereof with them. During his illness, he had sworn an oath in anger to strike someone with lashes, and now he was worried that if he gave the punishment, it would be excessive, and if he did not, his oath would be broken. Allah Almighty also solved this problem for him: take a bundle of as many twigs as the number of lashes you swore, and strike once with it; thus your oath will be fulfilled and there will be no sin for breaking the oath.

➋ The difference between {’’اَلضَّرُّ‘‘ } and {’’اَلضُّرُّ‘‘} is that with a fatha on the letter ḍād, {’’ضَرٌّ‘‘} is the opposite of benefit, meaning any kind of harm, whether financial, physical, or otherwise, whereas with a ḍamma on the letter ḍād, {’’ضُرٌّ‘‘} refers to a person’s physical affliction, such as illness, weakness, or old age, etc. (I‘rab al-Qur’an by Darwish)

➌ The way Ayyub (peace be upon him) showed patience in the trial of severe painful illness and the loss of wealth and children, and then the way he mentioned his miserable state before Allah and prayed by invoking His being the Most Merciful of the merciful, and which was granted acceptance, several lessons are derived from this. One is that the trial with severe illness and the destruction of wealth and family was a mercy from Allah Almighty; likewise, granting patience upon it, then accepting the prayer and granting health, and granting double the family, all was Allah’s great mercy. The second is that in this there is a reminder for the worshipful servants that if Allah’s servants are tested through calamities and they show patience upon it and present their plea only to Allah Almighty, then a reward comes from Allah Almighty, and it is much more than a person can imagine. Here, {’’ وَ ذِكْرٰى لِلْعٰبِدِيْنَ ‘‘} is said, while in Surah Sad (43) {’’ وَ ذِكْرٰى لِاُولِي الْاَلْبَابِ ‘‘} is said, so it is known that only those who worship are people of understanding; those who do not worship, no matter how clever they seem, are devoid of intellect. The third is that due to patience in the trial and repeatedly turning to Allah Almighty and seeking help and pleading, Allah Almighty said three sentences in praise of Ayyub (peace be upon him): (1) «{ اِنَّا وَجَدْنٰهُ صَابِرًا }» “We found him patient.” (2) «{ نِعْمَ الْعَبْدُ }» “He was an excellent servant.” (3) «{ اِنَّهٗۤ اَوَّابٌ }» “Indeed, he was oft-returning (to Allah).” From this, it is known that upon success in a trial, commendation is also received from Allah Almighty. This praise and commendation from Allah Almighty is a very great testimony in favor of Ayyub (peace be upon him).

➍ Dr. Muhammad bin Muhammad Abu Shahbah (may Allah have mercy on him) writes in his book {’’ اَلْاِسْرَائِيْلِيَاتُ وَالْمَوْضُوْعَاتُ فِيْ كُتُبِ التَّفْسِيْرِ ‘‘} that Ibn Kathir said under this verse in his Tafsir: “A long story is narrated from Wahb bin Munabbih regarding the incident of Ayyub (peace be upon him), which Ibn Jarir and Ibn Abi Hatim have transmitted with a chain from him. Many later commentators have also mentioned it. There is strangeness in this story, and we have omitted it due to its length.” Abu Shahbah says: “It is strange that even Hafiz Ibn Kathir, who critiques narrations, got involved in the same matters regarding the story of Ayyub (peace be upon him) as others did. He has mentioned many Isra’iliyyat here, upon which he did not comment, although our observation is that whenever he mentions something, he tells where it came from and how it entered Islamic traditions. I do not think he considered it permissible to narrate these reports (without critique). Thus, he has mentioned that it is said: ‘Leprosy (jadhām) spread throughout his body, and nothing remained healthy except his heart and tongue, with which he remembered Allah, the Mighty and Majestic. To the extent that those who sat near him became averse to him, and he had to live in a corner of the city. No one showed compassion to him except his wife, who endured indescribable hardships during his trial, even to the extent that she started working for wages, and even sold her hair for this reason.’ Then he mentions: ‘It is said that he remained in this trial for a very long period. Then there is a difference as to what caused him to become restless to pray. Hasan Basri and Qatadah said, Ayyub (peace be upon him) was afflicted for seven years and some months, during which he was thrown on a dung heap and worms infested his body. Then Allah Almighty removed his hardship and granted him great reward and praised him greatly. Wahb bin Munabbih said that he was afflicted for three years, no more, no less. Suddi said, the flesh of Ayyub (peace be upon him) fell off, only bones and sinews remained.’ Then a long story is mentioned, then Ibn Kathir mentioned the incident narrated by Ibn Abi Hatim with his chain from Az-Zuhri from Anas bin Malik, that the Prophet (peace and blessings be upon him) said that Allah’s Prophet Ayyub (peace be upon him) was in his trial for eighteen years. All people, near and far, left him. Of his friends and brothers, only two men would come to him morning and evening. One of them said to the other, ‘Do you know! By Allah, Ayyub must have committed a sin that no one in the world has committed.’ The companion said, ‘What is that?’ He said, ‘For eighteen years Allah Almighty has not had mercy on him to remove his hardship.’ When both came to him in the evening, that man mentioned this. Ayyub (peace be upon him) said, ‘I do not know what you are saying. Yes, Allah Almighty knows that when I passed by two men who were arguing and they mentioned Allah in their dispute, I would go home and offer expiation on their behalf, lest they mention Allah unjustly.’ And he used to go out for his needs, and when he finished, his wife would bring him back holding his hand. One day she was late in coming, so at that place Allah Almighty revealed to him: «{ اُرْكُضْ بِرِجْلِكَ هٰذَا مُغْتَسَلٌۢ بَارِدٌ وَّ شَرَابٌ }» [ صٓ : ۴۲ ] ‘Strike with your foot; this is a cool bath and drink.’”

Hafiz Ibn Hajar (may Allah have mercy on him) said that the most authentic narration in the story of Ayyub (peace be upon him) is the one narrated by Ibn Abi Hatim and Ibn Jarir, and Ibn Hibban and Hakim have called it authentic, then he narrated this report. Shaykh Nasiruddin Albani also called it authentic. (Silsilah Sahihah: 17) But the correct view is that this narration is not authentic. Ibn Hajar’s statement does not prove its authenticity, only that it is better than other narrations. Even if he meant that this hadith is authentic, his statement is questionable. Ibn Kathir said in {’’ اَلْبِدَايَةُ وَالنِّهَايَةُ ‘‘} in the mention of Ayyub (peace be upon him): {’’هٰذَا غَرِيْبٌ رَفْعُهُ جِدًّا وَالْأَشْبَهُ أَنْ يَّكُوْنَ مَوْقُوْفًا‘‘} “It is very strange that this narration is attributed to the Messenger of Allah (peace and blessings be upon him); it is more likely that it is the statement of a Companion.” In all the chains of this narration, the report of Az-Zuhri comes with the word “an,” and despite all his greatness and majesty, Az-Zuhri is known and famous for tadlis. Therefore, except for the two Sahihs, his narration with tadlis cannot be called authentic.

Only one authentic hadith has come from the Messenger of Allah (peace and blessings be upon him) regarding Ayyub (peace be upon him). Abu Hurairah (may Allah be pleased with him) narrates that the Messenger of Allah (peace and blessings be upon him) said: [ بَيْنَمَا أَيُّوْبُ يَغْتَسِلُ عُرْيَانًا خَرَّ عَلَيْهِ رِجْلُ جَرَادٍ مِنْ ذَهَبٍ فَجَعَلَ يَحْثِيْ فِيْ ثَوْبِهِ فَنَادَاهُ رَبُّهُ يَا أَيُّوْبُ ! أَلَمْ أَكُنْ أَغْنَيْتُكَ عَمَّا تَرَی؟ قَالَ بَلٰی يَا رَبِّ ! وَلَكِنْ لَا غِنَی لِيْ عَنْ بَرَكَتِكَ ] [بخاري، أحادیث الأنبیاء، باب قول اللّٰہ تعالٰی : « و أیوب إذ نادی ربہ…» : ۳۳۹۱ ] “Ayyub (peace be upon him) was bathing naked, and during his bath, a swarm (army) of golden locusts fell upon him. Ayyub (peace be upon him) began to gather them in his garment with both hands, so his Lord called out to him: ‘O Ayyub! Did I not make you independent of what you see?’ He replied: ‘Yes, by Your honor! But I can never be indifferent to Your blessing.’”

Other than this, all statements regarding Ayyub (peace be upon him) are narrated from the Tabi‘in or Companions, and all are either summaries or details of the statement of Wahb bin Munabbih, which is clearly taken from Bani Isra’il. The reality is only what Allah Almighty has stated, and the summary of which has already passed in the benefit of this verse (1). It is not permissible for any Muslim to add anything to what Allah and His Messenger (peace and blessings be upon him) have stated, whether from himself or from those People of the Book who slandered the Prophets, and even did not spare Allah Almighty, saying that Allah is poor and we are rich. See Surah Al-Imran (181), and that Allah’s hand is tied. Allah Almighty said: «{ غُلَّتْ اَيْدِيْهِمْ وَ لُعِنُوْا بِمَا قَالُوْا }» [ المائدۃ : ۶۴ ] “Their hands are tied and they are cursed for what they said.”

➎ Abu Shahbah says, the belief that is obligatory for us to hold is that Ayyub (peace be upon him) was certainly tried, he was afflicted with severe hardship of body and family and wealth, upon which he showed such patience that he became proverbial for patience, and Allah Almighty praised him for it. But his trial never reached the extent described in those false stories, that he was afflicted with leprosy, his whole body was covered with sores, he was thrown on a dung heap, worms crawled in his body, and all his flesh fell off except bones and sinews, and a stench emanated from him from afar, etc. Ayyub (peace be upon him) was far more honored and respected in the sight of Allah Almighty than to be thrown on a dung heap, or to be afflicted with such a disease that people would be repelled from his invitation. If the messenger of Allah is himself in such a disgraceful state, what benefit would there be in such an invitation and what would be achieved from it? Moreover, the Prophets have always been sent from the noblest lineage of their people (as in the Hadith of Heraclius). In such a state, where was the tribe of Ayyub (peace be upon him) to protect him, to arrange his food and drink, instead of his wife working in people’s houses and even selling her hair, and where did those who believed in him go, did all of them abandon him, is this what faith demands?

The reality is that all such stories are baseless; neither sound reason accepts them nor authentic transmission. The illness that befell Ayyub (peace be upon him) was never such as to cause aversion, because that would be contrary to his status; rather, it was a kind of illness in which no sign appears on the body, such as bodily pain, rheumatism, joint or bone pain, etc. When Allah’s grace came, by striking his foot on the ground, a spring appeared, and by drinking its cool water and bathing with it, he was completely cured. The statement of Qadi Abu Bakr Ibn al-‘Arabi (may Allah have mercy on him) is very convincing; he says: “Nothing is established regarding Ayyub (peace be upon him) except what Allah Almighty has told us in His Book at two places: one: «{ وَ اَيُّوْبَ اِذْ نَادٰى رَبَّهٗۤ اَنِّيْ مَسَّنِيَ الضُّرُّ }» [ الأنبیاء : ۸۳ ] and the other: «{ رَبَّهٗۤ اَنِّيْ مَسَّنِيَ الشَّيْطٰنُ بِنُصْبٍ وَّ عَذَابٍ }» [ صٓ : ۴۱ ]. As for the Noble Prophet (peace and blessings be upon him), nothing is established from him regarding Ayyub (peace be upon him) except the hadith in which golden locusts fell upon him while he was bathing. Then, when nothing else is established in the Qur’an and hadith, who are those people who saw the condition of Ayyub (peace be upon him) with their own eyes or heard it with their own ears? As for the Isra’ili reports, they are absolutely rejected in the view of the scholars, so keep your eyes away from reading them and your ears closed from hearing them, because they will only add imagination to your thoughts and corruption to your heart.” Ibn Abbas (may Allah be pleased with them both) said: [ يَا مَعْشَرَ الْمُسْلِمِيْنَ ! كَيْفَ تَسْأَلُوْنَ أَهْلَ الْكِتَابِ؟ وَكِتَابُكُمُ الَّذِيْ أُنْزِلَ عَلٰی نَبِيِّهِ صَلَّی اللّٰهُ عَلَيْهِ وَسَلَّمَ أَحْدَثُ الْأَخْبَارِ بِاللّٰهِ تَقْرَؤُوْنَهٗ لَمْ يُشَبْ، وَقَدْ حَدَّثَكُمُ اللّٰهُ أَنَّ أَهْلَ الْكِتَابِ بَدَّلُوْا مَا كَتَبَ اللّٰهُ وَغَيَّرُوْا بِأَيْدِهِمُ الْكِتَابَ فَقَالُوْا : «{ هٰذَا مِنْ عِنْدِ اللّٰهِ لِيَشْتَرُوْا بِهٖ ثَمَنًا قَلِيْلًا }» [البقرة : ۷۹] “Does not what has come to you of knowledge prevent you from questioning them? By Allah! We have never seen any man among them ever asking you about what has been revealed to you.” [ بخاري، الشھادات، باب لا یسأل أھل الشرک عن الشھادۃ وغیرھا : ۲۶۸۵ ] “O group of Muslims! How do you ask the People of the Book, when your Book, which was revealed to your Prophet (peace and blessings be upon him), is the freshest of news from Allah? You read it in a state in which there is no distortion, and Allah Almighty has informed you that what Allah wrote, the People of the Book changed it, and they altered Allah’s Book with their own hands and said that it is from Allah, so that they might gain a small price thereby. So does not the knowledge that has come to you prevent you from questioning them? No! By Allah! We have never seen any man among them ever asking you about what has been revealed to you.” [ بخاري، الشھادات، باب لا یسأل أھل الشرک عن الشھادۃ وغیرھا : ۲۶۸۵ ] In the end, Abu Shahbah has quoted statements of this meaning from Alusi, Tabari, and other scholars. For more on Ayyub (peace be upon him), see Surah Sad (41 to 44).

The exegesis of this verse has been done along with the previous verse.

And We bestowed this favor upon Job as well, when he called upon his Lord: "I have been afflicted with illness [73], and You are the Most Merciful of all the merciful."

[73] In which era was Sayyiduna Ayyub appointed? Or in which region was he appointed? For how long did he fulfill the duty of preaching? And how did his people treat him? These are questions whose details are not mentioned in the Book and Sunnah. By analogy, the determination that can be made regarding the era of his prophethood is that he was appointed between the time of Hazrat Yusuf ؑ and Hazrat Shu'ayb ؑ, that is, approximately fifteen hundred years before Christ.

The Illness and Patience of Sayyiduna Ayyub:

The Book and Sunnah have introduced us to the particular quality of Hazrat Ayyub ؑ, which is his patience. The early period of his life was a time of great prosperity.

All Types of Wealth:

Children, wives, property—in short, everything was granted in abundance, and he was famous for his wealth and lands. During this period, he always expressed gratitude to Allah. Then Allah Almighty wished to test him in another way, and a period of trial came upon him in which everything slipped from his hands. And his own condition was such that he was afflicted with a prolonged illness and became so sick that everyone except one wife abandoned him. In fact, people expelled him from their settlement. During this long period of trial, he demonstrated such unparalleled patience and steadfastness that it became proverbial. According to authentic narrations, the period of his trial was twelve years. Then, when he prayed to Allah regarding his illness, there was not a trace of complaint or grievance in that supplication. In fact, he did not even present his request, nor did he demand anything. It seems as if an extremely patient, content, and self-respecting person is merely reminding his Master of something. He only said this much: O Lord! I have been ill for a long time, and You are «ارحم الراحمين».