Why Revisiting Hadith Literature
is becoming a vital necessity
with time
Preamble:
Great emphasis was laid on checking every Hadith of the Prophet
(s) both for the Chain of Narrators (Asnad) and the Text. (Matan) called Jirah
o Tadeel. Strict criteria can be traced back to the earliest compilers, Muhadiseen
and most of these exponents exercised an extremely cautious approach to the
extent that many useful Ahadith have been left out because the contents of some
Hadith could not be fully comprehended by most of the companions; fourteen
hundred years from now, when Hadith of the Prophet (s) was being transmitted by
Sahaba, companions to their followers, Tabyien, and Tabyien to their followers,
Tab-e-Tabyien.
However, revisiting Ahadis literature prepared over some 1200
years ago is becoming a vital necessity for the logical expounding of a certain
vacuum created due to limited scientific knowledge on the part of some of the
narrators i.e. companions to their followers and the "followers of the
followers", Tabyien and Tab-e-Tabyien. Abu Huraira felt uncomfortable narrating
Ahadis dealing with such KNOWLEDGE. However, a sincere search lead to a Hadis related
to a highly scientific phenomenon narrated by Ibn-e-Abbas, quoted by acclaimed
scholar, Sayed Abul Ala Maududi in Tafhim al-Qur'an, The Meaning of the Quran. The same is confirmed from the works of the classical commentators of the Quran like
Ibn Kathīr and Tabari. with the help of computers and hi-tech resources, such
extensive research work is becoming easier and possible today and must continue
the process of concurring and collaborating different Ahadith with the Quran, for
understanding Hadith literature becoming elusive at times due to a lack of
sincere longing for learning on our part. However, such efforts would go a long
way in ensuring the inherent dynamism of Islam as "the" religion. We take Abu Huraira’s
Hadith about kinds of knowledge as an example here for this purpose.
Abu Hurairah
narrates there are TWO kinds of knowledge
Bukhari Volume 1, Book 3, Number 120:
Narrated Abu Hurairah:
I have memorized two kinds of knowledge from Allah's Messenger (s).
I have propagated one of them to you and if I propagated the second, then my
pharynx (throat) will be cut off (i.e. killed).
Note 2: This is the reason
Prophet (s) laid emphasis on conveying every word of his Hadith.
Convey even one sentence
& stories of Bani Israel
Bukhari Volume 4, Book 60, STORIES OF THE PROPHETS, Number 3461:
Narrated 'Abdullah bin 'Amr:
The Prophet (s) said, "Convey (my teachings) to the people even if it
were a single sentence, and tell others the stories of Bani Israel (which have been taught to
you), for it is not sinful to do so. And whoever tells a lie on me intentionally,
will surely take his place in the (Hell) Fire."
Note 3: Normal practice of companions was to take it as an
obligation to convey any Hadith coming into their knowledge – Seeking knowledge
& Paradise:
Bukhari Volume 1, Book 3 Knowledge, Page number 96:
(10) CHAPTER. It is essential to know a thing first before saying or
acting upon it.
According to the Statement of Allah:
"So know (O’ Muhammad) that "La ilaha illallah... (none
has the right to be worshipped but Allah)," (47:19)
So Allah stated that one should acquire knowledge first. And religious scholars are the inheritors
of the Prophets, i.e., they inherit knowledge. And whoever gains knowledge
is lucky and gains a great thing. And whoever followed a certain way to seek (religious)
knowledge, Allah will make easy for him the way to Paradise. Allah said,
"...It is only those who have knowledge among His slaves that
fear Allah..." (35:28)
And Allah said, "...But none will understand them except
those who have knowledge." (29:43).
(And also Allah's Statement): "And they will say: Had we but
listened or used our intelligence, we would not have been among the dwellers of
the blazing Fire." (67:10)
And Allah also said, "...Are those who know equal to those
who know not' ..... (V.39:9)
And the Prophet (s) said, "If Allah wants to do good to a person, He
makes him comprehend the religion, and verily, knowledge is attained by
learning”. Abu Dhar pointing towards his neck said, "If you put the sword on
this (my neck to kill me) and then I think that, before this sword could work, I can say even one sentence
which I heard from the Prophet (s), I would surely say it. (Indicating that one
should convey the knowledge, one has acquired to the others)."
Note 4: Prophet (s) in his profound perception and wisdom had
complete awareness of this problem of comprehension of the people of that time
regarding secular knowledge, and for this reason laid special emphasis on
conveying each and every word of his Hadith expecting the coming generations to have enriched
comprehension because of a natural exfoliation of the SEED of KNOWLEDGE imbued in mind of Adam: Annexure A
Quran & importance of knowledge:
Adam granted the seed of
knowledge
After this
Allah taught Adam the names of all things; 42 (2:31)
Explanation 42: Nomenclature is the means by
which the human mind grasps the knowledge of things. Hence, the whole information
of man, in fact, consists of assigning names for things. Thus, teaching Adam
the names of all things were meant to impart their knowledge to him. (THE SEED of KNOWLEDGE)
Note 5: Prophet (s)
stressed in his Last Sermon, (Hajj-tul-Wida) that coming generations might comprehend better;
Please also note Ayah 7 of Surah 3
is also pointing toward this great reality, a proof of the TRANSCENDENT nature
of the Quran and the Religion of Islam. RULES regarding such Ayahs and Mutshabihat are
given below with detailed treatment at; Annexure B
Prophet (s)
putting requisite emphasis that coming generations might comprehend better:
(Meant such Ahadith as relating to scientific knowledge)
(9) CHAPTER. The Statement of the Prophet (s); It is probable that
a person who receives a piece of information indirectly "may comprehend it
better than he who has heard it directly from its source"
Bukhari Volume 1, Number 67
……..It is incumbent upon those who are present to inform those who are
absent because those who are absent might comprehend (what I have said) better than the
present audience."
Bukhari Volume 2, Book 25, Number 1741:
Narrated Abu Bakra:
…….So it is incumbent upon those who are present to convey it (this
information) to those who are absent because the informed one might comprehend it
(what I have said) better than the present audience, who will convey it to
him…...
Bukhari Volume 5, Book 64, Number 4406:
Narrated Abu Bakra:
……..Maybe some of those to whom it will be conveyed will
understand it better than those who have actually heard it”…
Note 6: Knowledge plays a pivotal
role in elaborating the raison d’ etre of religion, i.e. providing precise guidance
for mankind to transcend to the great reality of an Omniscient and, Omnipotent
CREATOR, manifest in the vast vistas of the most intricate realms of the
cosmos. Quran fervently invites its reader to ponder over the panoramic
marvels of nature all around for this specific purpose. (2:164)
002:163-164
Maududi: Your
Deity is Allah alone: there is no deity save the All-Beneficent and
All-Merciful Allah. (If they want a sign for the perception of this Reality)
surety there are countless signs for those who use their common sense; 162 they can see the alternation of
the night and day, in the ships that sail the ocean laden with cargoes
beneficial to mankind, and in the rain-water which Allah sends down from the
sky and thereby gives life to the earth after its death and spreads over it all
kinds of animate creatures, in the blowing of the winds and in the clouds which
obediently wait for orders between the sky and the earth. (2:163-164)
Note 7: In the process of investigation for the ongoing work on Hadis-REVISITED-21Century, requisite research was
carried out to understand the underlying connotation and true purport of above
mentioned Hadith number 120 by Abu Hurairah:
Strange explanations of Hadith 120 by Abu Hurairah were discovered on the internet. Annexure A
These explanations put forward by the latter scholars further complicated the matter, creating more snags and inconsistencies instead of clarifying the reason for a well-known narrator of Hadith like Abu Hurairah feeling afraid, preferring to hide some information received from the Prophet (s) that too on a topic like knowledge. However, during these consistent efforts to unearth this enigma one Hadith of great value on this topic is found.
Hadith
about SEVEN earths narrated by Ibn-e-Abbas - 65:12
During this search, one Hadith of great value was discovered.
Maududi, a genius Islamic scholar in the explanation of Ayah 12 of Surah 65 quotes a
Hadis from an exponent Companion like Ibne Abbas; the same was confirmed by a
team of scholars who have prepared a unique "Study of the Quran", containing
references of almost all authentic work of explanation carried out by acclaimed
commentators of Quran, Muffussereen.
065:012
Maududi:
Allah is He
Who created seven heavens and of the earth also their like. 23 His Command descends among
them. (This you are being told) so that you may know that Allah has power over
everything and that Allah's knowledge encompasses all. (65:12)
Excerpts
from Note 23 by
Maududi mentioning Hadith of Ibn-e Abbas:
…….Among the earliest commentators Ibn 'Abbas is the one, who expressed this truth in the period when man was not even prepared to imagine that in the universe there are other habitats also, apart from the earth, where rational creatures live. That is why Ibn Abbas felt hesitant about whether he should say such a thing before the common people or not because he feared it might affect their 'faith. However, Ibn Jarir, Ibn Abi Hatim, Hakim, and Baihaqi in Shu'ab al-Iman and Kitab al-Asma' wass Sifat have cited, on the authority of Abud-Doha, this 'commentary from Ibn 'Abbas in different words: "In each of those earths there is a Prophet like your Prophet, an Adam like your Adam, a Noah like your Noah, an Abraham like your Abraham, and a Jesus like your Jesus."……..
Hadith
Ibn-e-Abbas: The Study Quran: A New Translation and Commentary
God, it is Who created the seven heavens and from the earth the like
thereof. The Command descends among them that you may know that God is Powerful
over all things and that God has encompassed all things in knowledge. (65.12)
Explanation: In 65:12 the creation of seven heavens is referred to
elsewhere (e.g., 2:29; 17:44; 23:86; 41:12; 67:3; 71:15; 78:12), but this is
the only verse to allude to seven earths or lands, which is supported by a ḥadīth: “Whosoever usurps a
span of land unjustly; it will encircle his neck on the Day of Resurrection
from the seven earths” (Qurṭubī). When viewed in light of this ḥadīth, this verse is
understood to mean seven lands “one upon another” (Māwardī, Qurṭubī), just as the seven
heavens are described in 67:3 and 71:15. But the seven earths or lands can also
be understood as a reference not to seven levels, but to seven lands spread
across the earth (Qurṭubī), hence to the seven continents or climes.
Ibn ʿ Abbas reportedly said
regarding this verse 65:12:
“Were I to tell you of the interpretation of it, you would
disbelieve, and your disbelief would be your denial of it” (Tabari). He is also reported to
have said, “Seven
lands: in each land, there is a prophet like your prophet, and an Adam like
Adam, and a Noah like Noah, and an Abraham like Abraham, and a Jesus like
Jesus” (Ibn Kathīr, Tabari). In this sense, the Command
descends among them can be seen as an allusion to the universality of
revelation, as in 16:36: We indeed sent a messenger unto every community.
Note 8:
Brief investigation reveals many practical facets of this enigma;
(A) Why knowledge of such vital value was put under mysterious obscurity.
1. Scholars feared that common people might go astray in their
faith by listening to such inconceivable information. Although Ibne Abbas had
received this Information direct from Prophet (s) yet he was doubtful about the
possible reaction of the common people.
2. Such information could be taken by some followers as undermining the overly perceived status of the last Prophet Muhammad (s).
3. Companions might be conscious of the possibility that enemies
of Islam could exploit such information in their propaganda against the Prophet
(s)
(B) If all
such information provided by the Prophet (s) is brought into the limelight, it
deserves;
1. It will go a long way in correcting many misconceptions in religious philosophy, such as Wahdet Al-Wajood”,i.e. Pantheism, besides strengthening the relationship of the creation with the Omnipotent CREATOR and certitude in the UNITY, ONENESS of God Almighty.
2. In all likelihood, there must have been many such pearls of
wisdom and treasures of knowledge shared by Prophet (s) with his astute
companions at different times. We firmly believe what has happened is the Wise
Wisdom & Will of God Almighty however it’s time now in 21 century that the
requisite attention is given to such Ahadith not coming to the limelight for
certain reasons but we are lucky that great scholars like Imam Bukhari when
scrutinized 600,000 Ahadith and selected only 7,397 this genius exponent of
Hadith collection and compilation must have not thrown away the rest, 592,603
Ahadith collected through rigorous endeavors, traveling thousands of miles,
almost half of his life in the collections called Al-Mawḍū’āt, one such rendering is
A Great Collection of Fabricated Traditions, (Arabic: الموضوعات الكبرى, romanized: Al-Mawḍū‘āt al-Kubrā), is a
collection of fabricated hadith collected by Abu'l-Faraj ibn al-Jawzi (d.1201) for
criticism.
https://wikiislam.github.io/wiki/List_of_Fabricated_Hadith.html
3. Staunch believers having certitude of Tauhid, the Unity of
Allah would feel strengthened in their faith, and such knowledge will go a long
way in bringing to an end the polytheistic trends stemming out from misunderstanding the
creed of Islam, having no place for drawing a parallel between Allah and His
venerated prophets. Let’s remember Allah even after descending down to the
lowest heavens is Great while Prophet (s) even after ascending to Sidratul
Muntiha remains a humble servant and slave of Allah.
4. If such treasures of wisdom are sagaciously propagated, could
greatly help bring back to the right path those of the followers of other
religions who have committed preposterous excesses in their belief about
prophets.
5. Above all this is reminding Muslims of a solemn
responsibility incumbent upon Muslims, called Middle Nation, Ummat ul Wast,
the custodian of the last Divine guidance, the Quran. The following Ayahs of the
Quran lucidly remind Muslims of this duty.
002:143
Maududi:
“And it is thus that We appointed you to be the community of the middle way so
that you might be witnesses to all mankind and the Messenger might be a witness
to you…”
(2:143)
022:078
Maududi:
“….so that the Messenger may be a witness in regard to you and you may be
witnesses in regard to the rest of mankind….. 133” (22:78).
This status of being a
witness over other nations (Ummah) is highly sublime status as all prophets
(p.b.u.them all) will be witnesses over their Nations and the last Prophet
Muhammad (pbuh) will be a witness against them all.
004:041
Maududi:
“Just imagine how they will fare when We shall bring forward a witness from
every community and raise you (O Muhammad) as a witness in regard to these
people.” 64 (4:41)
Annexure A
Strange explanation of the hadith of
Abu Hurairah:
(I) have memorized 2 kinds of knowledge.....) given at the
website; IslamQA.org
Narrated Abu Huraira:
I have memorized two kinds of knowledge from Allah's Apostle. I
have propagated one of these to you and if I propagated the second, then my
pharynx (throat) would be cut (i.e. killed). [Bukhari, Book 1, Volume 3,
Hadith120]
Hafiz Ibn Hajar al Asqalani (rahimahu Allah) said in his book
"Fath al-Bari", in the explanation of this hadith:
The scholars took this type of knowledge that he (Abu Hurairah)
didn't transmit & spread, it to mean the hadiths that show the names of the Amirs (leaders) of
evil, their conditions and era, and the period. And Abu Hurairah used to point to some of it
without declaration, fearing for himself from them, like his saying: I seek refuge to Allah from the
head of the sixty, and the leadership of the youth, pointing to the Khilafah of
Yazid bin Muawiya, because it was in the year sixty after Hijrah. And Allah
answered the duaa of Abu Hurairah, so he died a year before it...
Ibn al Munir (683 A.H.) said: that the Batiniyyah made this hadith as a
means to making their falsehood correct, in which they believed that the
Shariah has a dhahir (apparent meaning knowledge) and batin (hidden, inner,
secret meaning, knowledge), and the result of that batin is the dissolution
of the deen.
He said: Abu Hurairah meant by his saying: "would be cut
" meaning: the people of injustice would cut his head off if they heard
his criticizing, finding fault with their actions ....., and what supports this
is that the written hadiths, if they were from ahkam (rulings), he wouldn't be
able to conceal it, because of what he mentioned in the first hadith of the ayah that condemns who conceals
knowledge.
Indeed Allah curses, and the cursers, too, curse those who conceal
the clear teachings and guidance We have sent down after We have made these
plain in the Book for the guidance of all mankind. 160 (2:159)
Note 9: There are many Ahadis from the companions, criticizing
and finding faults with the unjust rulers and their rulings.[Ahadis about Yazid
bin Muawiya narrated with no such apprehension, Noted by Bukhari; 4827, 1406,
1660, 1662-3, 1750, Fighting between Hajjaj & Ibn Az-Zubair. 1806-7]
And al-Imam Ibn Battal (449 A.H.) -rahimahu Allah- mentioned in
his sharh (explanation) of this hadith in sahih al Bukhari, that the knowledge
that Abu Hurairah didn't spread was related to fitan (trials).
Also, a similar explanation is found by Imam adh Dhahabi (rahimhu
Allah) in his book "as Siyar".
so basically, the knowledge that was not revealed is related to
things in the future, and trials (fitan), it has nothing to do with rulings in
Shariah, which is guidance to mankind that every Muslim needs to know, and is
not allowed for one to conceal. And others said: it could mean things related to signs of the
hour, the changing of conditions, and the fierce battles at the end of time,
so then
the ones who are not familiar with it would reject it...)
Note 10: There are many Ahadith narrated about Signs of the
hours and future battles, a complete chapter, FITAN is noted in almost all
other Hadis collections.
Annexure B
Coming generations might comprehend better
Understanding the Hadith of the Prophet (s) on Hajj-tul-Wida, “….coming generations might comprehend better…” along with Ayah 7 of Surah 3 elucidate
how Quran & Hadith concur & collaborate with each other. Quran has
Ayahs referred to as Muhkimat the basic & fundamentals besides some Ayahs are called Mutshabihat of Allegorical nature:
(3:7)
Quran
collaborating & strengthening Hadith about the comprehension of coming
generations:
Research for establishing correlations between Ahadis which are
supporting and explaining each other is a great need of the day and truly
scholastic endeavors can bring the requisite clarity to the message of Islam,
which is getting tainted by pseudo-scholars giving a false image of Islam, especially
when addressing prophetic literature, “Ahadith” which is to explain and
substantiate the message contained in Quran, not to create dark corridors full
of doubts creating an ever-growing predicament in this regard; this is the
raison d’ etre of Ayah 7 of Surah 3 Ale Imran.
Bukhari Volume 6, Book 65, Book of Tafseer, Number 4547:
Narrated 'Aisha:
Allah's Apostle (s) recited the Ayah:
“This is Allah Who has sent down to thee the Book: In it are verses
basic or fundamental “Muhkimat” (of established meaning); they are the foundation of the Book “Ummul Kitab”: others are allegorical “Mutshabihat”. But those in whose hearts is
perversity follow the part thereof that is allegorical, seeking discord “Fitna”,
and searching for its hidden meanings, but no one knows its hidden meanings except
Allah. And those who are firmly grounded in knowledge say:” We believe in the
Book; the whole of it is from our Lord:" and none will grasp the Message
except men of understanding.” (3:7)
Then Allah's Apostle (s) said, "If you see those who follow
thereof that is allegorical (not entirely clear), then they are those whom
Allah has named [those in whose hearts is perversity as seeking discord [“Fitna”] 'So beware of them."
This Hadis could be better understood when read in light of
other Ahadis dealing with the scientific phenomenon, so often invited by The
Creator to ponder and reflect upon to keep increasing the knowledge of coming
generations; given below in full for the benefit of the reader. Ayah 7 of Surah
Ale Imran mentioned in the above Hadis lays down the difference between clear
ordains “Muhkimat” and the allegorical “Mutshabihat”. Examples of clearly laid
down ordain are mostly of statutory nature such as matters regarding marriage
and divorce, inheritance, and many more Ayahs dealing with duties such as Ibadah,
worship; Salah, Fasting, Zakah, and Hajj. Allegorical Ayahs
can be divided further into two types such as permanent, like Allah Himself,
Paradise, Hell, angels, and many Ayahs dealing with eschatology. The second type is
those Ayahs which point and hint towards realities that are left for the
believers to ponder but must not try to explain as long as these are made
manifest by The Creator; caution is dully given in this Hadis and Ayah. Some
examples of this second type of Ayahs are biological realities about the stages of
development of a child in the womb of the mother and other scientific realities;
gradually comprehended by a modern man with advancement in scientific realities,
Dr. Keith L. Moor an embryologist accepts the accuracy of the Quran about stages of
development of a child in the womb of the mother.
https://www.youtube.com/watch?v=J_Dllu42eEA&t=50s
Another example taken here is the 36th Ayah of the 36th Surah. It is also worth
noting here that this Ayah mentions that every created thing is in pairs while
this Surah and Ayah in itself is a pair, i.e. Surah 36 Ayah 36.
Quran
hinting at scientific phenomena:
“Glory to Allah, Who created in pairs of all things that the earth
produces, as well as their own (human) kind and (other) things of which they
have no knowledge.” (36:36)
Such Ayahs
were allegorical as long as mankind did not grow in knowledge such as the discovery of the electron and
proton;
However, this allegorical Ayah has become a great reality with
advancements in science. There are many more such Ayahs of the Quran, especially
about embryology understood with the passage of time, not quoted here for sake of
brevity as this is not the topic under discussion, the aim is to only make it clear
that Ayahs of allegorical nature must not be pursued unless solid knowledge and
evidence could support and till such time must be taken as laid in Quran
without unnecessary rhetoric as clearly warned in following Ayah by The
Creator.
040:056
Maududi: “Lo! Those who wrangle
concerning the revelations of Allah without a warrant having come unto them,
there is naught else in their breasts save pride which they will never attain.
So take thou refuge in Allah. Lo! He, only He, is the Hearer, the Seer.”
(40:56)
Another reason for exercising great caution regarding
allegorical Ayahs is to guard against going astray resulting in schism,
damaging the raison d’ etre of Islam. Interpreting and trying to rationalize an
allegorical Ayah about some reality not yet made manifest by The Creator, not only
leads one astray but lays the foundation for different schools of thought and offshoots in religion, causing disputation, debate, and disagreement endangering
the very purpose of religion. An example of such a mistake is declaring the pharaoh a
“friend of God” by the mystic philosopher Ibn Arabi, about 7 centuries ago
while trying to explain Ayah 92 of Surah 10, given below.
010:092
Maududi: “Now this day We will preserve
your dead body 92 only to be a sign of warning
for the succeeding generations, though there are many people who give no heed
to Our Signs." 93 ” (10:92)
Body of Remises II
Found out in the last century is alluded to in above Ayah 10:92 by The
Creator but an endeavor to explain a great reality before it had to be made
manifest in the grand design of The Creator made some scholars go wrong while
interpreting “saving body” being a favor to the pharaoh. (Page No. 116. 2nd paragraph from Book
Fusus-al-Hikam, the Bezels of Wisdom by Ibn e Arabi.)
http://www.sufi.ir/books/download/english/ibn-arabi-en/fusus-al-hikam-en.pdf
Allegorical
Ayahs: This example makes the point clear about as to why The Creator
warned of the dangerous consequences of explaining such Ayahs:
Allegorical Ayahs if interpreted without a
solid foundation using mere conjecture makes one go wrong. This point is
further confirmed & made clear with a Hadith by Ibn e Abass quoted by
Maududi in Tafhim ul Quran while explaining Ayah 12 of Surah 65 given below
towards the end.
However, a subtle point must not be misunderstood here that Quran
is not putting a barrier to inquiry and research in the learning process, which
is a different topic, greatly emphasized in Quran, Prophet (s) specially
ordered to pray.
“O my Lord! Increase me in knowledge.” (20:114)
This great emphasis on learning is the reason behind great
philosophers and scientists, a few to mention, like Ghazali, Ibne Rushed better
known as Averroes, and Ibne Sina as Avicenna in the western world having imbibed
greatly from such scholars of Islam.
Ahadis clearly emphasize that the coming generation will have vast
comprehending faculties in certain fields of knowledge. (Repeated for clarity)
(9) CHAPTER. The Statement of the Prophet (s): It is probable that a
person who receives a piece of information indirectly "may comprehend it
better than he who has heard it directly from its source"
Bukhari Volume 1, Number 67
Narrated 'Abdur Rahman bin Bakara’s……. because those who are absent
might comprehend
(what I have said) better than the present audience."
Bukhari Volume 2, Book 25, Number 1741:
Narrated Abu Bakra:
The Prophet (s) delivered to us a sermon on the Day of Nahr. He
said, …….So
it is incumbent upon those who are present to convey it (this information) to
those who are absent because the informed one might comprehend it (what I have
said) better than the present audience, who will convey it to him.
Bukhari Volume 5, Book 64, Number 4406:
Narrated Abu Bakra:
The Prophet (s) said……. Maybe that some of those to whom it will be
conveyed will understand it better than those who have actually heard
it."
Hadith explains scientific realities in Quran over 1400 years ago
065.012
MAUDUDI: [12] Allah is He Who created
seven heavens and of the earth also of their like. 23 His Command descends among
them. (This you are being told) so that you may know that Allah has power over
everything and that Allah's knowledge encompasses all.
Note: 23 "Also their like” does not mean that Allah created as many piles of the earth as the heavens,
but it means that He has also created several piles of the earth as He has created several
heavens. "Of the earth- mean that just as this earth which is inhabited by
man is serving as bed and cradle for the creatures living on it, so has Allah
made and set other piles of the earth also in the universe, which serve as beds and cradles
for the creatures living on them. Moreover, there are clear pointers in the
Qur'an to the effect that living creatures are not found only on the earth but
also in the heavens. (For instance, see. Surah Ash-Shura: 29 and E.N. SO on it). In
other words! The countless stars and planets seen in the sky are not all lying
desolate, but as the earth, there are many among them which are inhabited.
From among
the earliest commentators Ibn 'Abbas is the one, who expressed this truth:
In a period when man was not even prepared to imagine that in the
universe there are other habitats also, apart from the earth, where rational creatures
live. Even
the scientists of today are yet in doubt about this being a reality, nothing to
say of the people living 1500 years ago, That is why Ibn 'Abbas felt hesitant about
whether he should say such a thing before the common people are not because he
feared it might affect their 'faith. Mujahid says that when he was asked the meaning of this Ayah, he said: "If I give
you the commentary of this verse, you will turn disbelievers, and your
disbelief will be that you will deny it." Almost the same thing has been related by
Sa'id bin Jubair, saying; 'Ibn 'Abbas said: What can be the guarantee that if I
tell you its meaning, you would not turn disbelievers?" (lbn Jarir, 'Abd
bin Humaid). However, Ibn Jarir, Ibn Abi Hatim, Hakim, and Baihaqi in Shu'ab
al-Iman and Kitab al Asmaa was Sifat have cited, on the authority of Abud-Doha,
this 'commentary from Ibn 'Abbas in different words: "In each of those
earths there is a Prophet like your Prophet, an Adam like your Adam, a Noah
like your Noah, an Abraham like your Abraham, and a Jesus like your
Jesus." This tradition has been related by Ibn Hajar in Fath al-Bari
and by Ibn Kathir in his Commentary, and Imam Dhahbi says: "It has been
reported authentically, but in my knowledge, none apart from Abud-Doha has
related it; therefore, it is an uncommon and rare tradition."
Hadith
Ibn-e-Abbas;
The Study Quran: A New Translation and Commentary.
God, it is Who created the seven heavens and from the earth the like thereof. The Command descends among them that you may know that God is Powerful over all things and that God has encompassed all things in knowledge. (65.12)
Explanation: The creation of seven heavens is referred to elsewhere (e.g., 2:29; 17:44; 23:86; 41:12; 67:3; 71:15; 78:12), but this is the only verse to allude to seven earths or lands, which is supported by a ḥadīth: “Whosoever usurps a span of land unjustly, it will encircle his neck on the Day of Resurrection from the seven earths” (Qurṭubī). ............. In this vein, Ibn ʿ Abbas reportedly said regarding this verse, “Were I to tell you of the interpretation of it, you would disbelieve, and your disbelief would be your denial of it” (Ṭabarī). He is also reported to have said, “Seven lands: in each land, there is a prophet like your prophet, and an Adam like Adam, and a Noah like Noah, and an Abraham like Abraham, and a Jesus like Jesus” (Ibn Kathīr, Ṭabarī ). In this sense, the Command descends among them can be seen as an allusion to the universality of revelation, as in 16:36: We indeed sent a messenger unto every community.
