Asbab Al-Nuzul by Al-Wahidi

Asbab Al-Nuzul by Al-Wahidi — Asbab Al-Nuzul by Al-Wahidi

(He launcheth the thunderbolts and smiteth with them whom He will�) [13:13]. Nasr ibn Abi Nasr al-Wa'iz informed us> Abu Sa'id 'Abd Allah ibn Muhammad ibn Nusayr> Muhammad ibn Ayyub al-Razi> 'Abd al-Wahhab> 'Ali ibn Abi Sarah al-Shaybani> Thabit> Anas ibn Malik who reported that once the Messenger of Allah, Allah bless him and give him peace, sent a man to one of the Arab tyrants, saying: �Go and tell him to come and see me�. He said: �O Messenger of Allah, he is too haughty to comply�. He said: �Go and tell him to come and see me�. The man went and said to him: �The Messenger of Allah, Allah bless him and give him peace, asks you to come and see him�. The man retorted: �What is Allah? Is He made of gold, silver or copper?� The man went back and informed the Messenger of Allah, Allah bless him and give him peace, saying: �I told you that he is too haughty to comply�. He said: �Go to him a second time and ask him to come and see me�. He went and the man repeated exactly what he said in the previous occasion. The Prophet, Allah bless him and give him peace, asked the man to go and call him a third time, and the man repeated what he said in the two previous occasions. The man said: �As he was talking to me, Allah sent above his head a cloud which thundered and a bolt of lightning struck him and removed his skull�. Allah, exalted is He, then revealed (He launcheth the thunderbolts and smiteth with them whom He will while they dispute (in doubt) concerning Allah, and He is mighty in wrath). According to the reports of Abu Salih, Ibn Jurayj and Ibn Zayd, Ibn 'Abbas said: �This verse and the verse before it were revealed about 'Amir ibn al-Tufayl and Arbad ibn Rabi'ah. These two men went to see the Messenger of Allah, Allah bless him and give him peace, and, as they were coming, one of the prophetic Companions said: 'O Messenger of Allah, here is 'Amir ibn al-Tufayl coming toward you'. He said: 'Leave him, Allah will guide him if He wants good for him'. He proceeded along until he stood in front of the Prophet and said: 'O Muhammad, what do I get if I become Muslim?' He said: 'You get what the Muslims get and you suffer what they suffer'.

Asbab Al-Nuzul by Al-Wahidi — Asbab Al-Nuzul by Al-Wahidi

To God prostrate themselves all in the heavens and the earth, willingly or unwillingly. In the tongue of commentary, the prostration of the unbeliever is an unwilling prostration, for he prostrates himself and shows humility at the time of tribulation in the state of hardship so as to repel harm from himself. Thus MuṣṬafā said to Ḥaṣīn Khuzāʿī,1 " How many gods do you wor- ship today? " He said, " Seven: one in heaven and six in the earth. " He said, " Which one of them do you look to on the day of your hope and fear? " He said, " The one in heaven. " According to these words, when someone prostrates himself to a god wanting to attract a benefit or repel a harm, that is a prostration of unwillingness, not a prostration of willingness. The willing prostration is the one done for the command alone and to venerate the Real's exaltedness. There is no taint of wanting, no hope for compensation, and no dread of tribulation. The individual is in prostration, the heart in finding, the spirit in witnessing; the individual is with loyalty, the heart with shame, and the spirit with limpidness. That chieftain of the Tariqah, Abū Yazīd BasṬāmī, was addressed in a dream: " 'O Abū Yazīd, Our storehouses are full of worship. Approach Us with brokenness and abasement.' In Our thresh- old, bowing and prostrating are of no use without brokenness of the heart and limpidness of the spirit, for the storehouses of Our exaltedness are already full of the bowing and prostrating of the lords of the heart. When you come to Our threshold, place the heart's pain in the spirit's cup and send it to the Presence of the Beloved, for the heart's pain has measure with Us. " The Pir of the Tariqah said, " The tawḤīd of the hearts of the faithful is in the measure of the heart's pain. The more a heart is burnt and the more complete its pain, the more it is familiar with tawḤīd and the closer it is to the Real. " Without the perfection of burning pain, don't mention religion's name. Without the beauty of yearning for union, don't lean on faith.