Hadith of Prophet Ayub A.S

[ajzhyder]

The story commonly associated with Prophet Ayub A.S, that of him touched by Shaitan made him a leper, then out of frustration he making a vow to flog his faithful wife 100 times and God suggesting out of his predicament, to make a broom of 100 strands and hitting his wife, seems so ridiculous. The topic is reviewed in below post:


https://topicsfromquran.com/2017/11/26/remedy-for-depression/

[Wakas]

You are likely mistaken, please see:
http://www.quran434.com/wife-beating-islam.html (part 1, section 14)

[ajzhyder]

Thanks Brother. However, my post was not about any beatings in any way.

[Wakas]

It seems you did not read carefully. I provided a link and highlighted where I was referring you to in the linked to page, part 1 section 14. I will copy and paste it below:



14)
Wa khuth bi yadika dighthan fa idribbihi wala tahnath = And take with your hand a bundle, then strike with it, and do not break your oath
[38:44]

According to traditonal interpretations 38:44 was a symbolic strike by Job/Ayyub (upon his wife) with blades of grass, meaning a light/negligible strike was used.

M. Asad's note
In the words of the Bible (The Book of Job ii, 9), at the time of his seemingly hopeless suffering Job's wife reproached her husband for persevering in his faith: "Dost thou still retain thine integrity? Curse God, and die." According to the classical Qur'an-commentators, Job swore that, if God would restore him to health, he would punish her blasphemy with a hundred stripes. But when he did recover, he bitterly regretted his hasty oath, for he realized that his wife's "blasphemy" had been an outcome of her love and pity for him; and thereupon he was told in a revelation that he could fulfill his vow in a symbolic manner by striking her once with "a bunch of grass containing a hundred blades or more". (Cf. 5:89 - "God will not take you to task for oaths which you may have uttered without thought.")

Ibn Kathir (1301-1372 CE)
Reference: online article taken from this book
In this version, it is implied Job promises to strike his wife a hundred stripes simply for her asking why he doesn't call upon God to remove his affliction. This seems a natural question to ask and at most, perhaps shows lack of steadfastness/patience by her, as note, she does not disbelieve in God, and even acknowledges only God can remove the affliction. Interestingly, Job effectively asks this very thing in 21:83. Also, Job is described as a man of patience/sabr, but seemingly had no patience for his wife in this example. It should be noted that punishment for this type of alleged offence by his wife is nowhere to be found in The Quran, and it could be argued this would actually go against its principles. Lastly, when Job's family is returned to him it is described as a mercy in 21:84 and 38:43, i.e. implying it is a positive, making it even less likely that his wife played a negative role in his situation.

Tafsir Al-Qurtubi (1214-1273 CE)
Reference: Vol. 15, p. 212 of this book
In this version, it is said during the ailment of Job, his wife used to beg for him and Satan told her a word of disbelief to say and she told her husband Job, so he became angry with her and took an oath to strike her one hundred lashes, so God ordered Job to fulfil his oath by striking her with the bundle of thin grass.

Tafsir Al-Jalalayn (authors: 1459 & 1505 CE)
Reference: altafsir.com
In this version, it contradicts the above two accounts, and says it was when she was late in coming to him once. This seems an overly harsh punishment to administer for such an incident, and does not befit the character of Job as described in The Quran.

Tanwir al-Miqbas min Tafsir Ibn Abbas (authors: 687 & 1414 CE)
Reference: altafsir.com
In this version, it says it was because she said something that displeased God, hence the punishment. It should be noted strongly, that punishment for allegedly saying something that displeases God is completely unheard of in The Quran, even though there are many examples in it of people ridiculing the prophets, God and The Quran. Therefore, this seems highly unlikely.

It should be noted that NONE of the above contradicting authors cite any Traditional narrations/ahadith to give weight to their interpretations. This could be because no such Traditional narrations/ahadith exist for this verse, and if they do not, then it is unclear where exactly these stories originated from. It is possible they were an embellishment or simply made up to explain the verse. This can be further confirmed by the Biblical account where there is no mention of this incident. It should also be noted that even though The Quran mentions Job briefly (4:163, 6:84, 21:83, 38:41-44), some aspects of his story are not mentioned in the Biblical version and vice versa.

The traditional interpretation is also problematic for another significant reason: if true, it would be the only example of an oath being expiated by way of symbolic gesture in The Quran. In 5:89 and 2:224-225 it clearly states that God will not hold us to account for thoughtless words in our oaths, or those not intended by the heart. And provides us ways to redeem if we break earnest/sincere oaths, e.g. by charity, abstinence/fasting.
Some commentators have used the traditional story of Job to rationalise the interpretation of "beat lightly" in 4:34 even though the circumstances are entirely different.

So, is there an alternative translation and understanding of 38:44? Since DRB and "dighthan (~bundle/handful)" have multiple meanings, there are several possibilities according to Classical Arabic dictionaries, however, upon closer examination of the story of Job in The Quran, the most probable answer is actually contained therein:

And Job when he called unto his Lord: "I have been afflicted with harm, and you are the most merciful of the merciful." [21:83]
So We responded to him, and We removed what was with him of the harm, and We brought him his family and like thereof with them as a mercy from Us and a reminder to those who serve. [21:84]

And recall Our servant Job, when he called upon his Lord: "The serpent/cobra* has afflicted/touched me with distress/difficulty and suffering/punishment." [38:41]
"Strike with your foot, this is a cool spring to wash with and drink." [38:42]
And We granted his family to him and like thereof with them as a mercy from Us; and a reminder for those who possess intelligence. [38:43]
"And take with your hand a handful, then put forth / fling with it**, and do not incline towards falsehood***". We found him patient. What an excellent servant! Indeed, he was oft returning. [38:44]
*Arabic: shaytan, root: Shiin-Tay-Nun, English: satan.
** Arabic: bihi (with it). "hi" refers to a masculine and the closest preceding masculine is the cool spring. Interestingly, "Dighthan" can also mean "wash without cleansing" as well as "handful", thus likely refers to rubbing/washing with the spring water. 38:44 is connected to previous context by "waw/and" and likely refers to the washing mentioned in 38:42, giving a perfect self-contained explanation. Also possible, but lesser likely, is that DRB could also mean "fashion or put a cover", i.e. a dressing or pressure bandage, with a handful of something.
***When researching the word "tahnath" (Root: Ha-Nun-Thaa) in Classical Arabic dictionaries, as this form of the word is only used once in The Quran, a common meaning was "incline towards falsehood", "say what is untrue", hence Maulana Ali's rendering for example: "And take in thy hand few worldly goods and earn goodness (i.e. traffic) therewith and incline not to falsehood".

"shaytan" is not often translated as serpent/cobra, but it is a well known Classical Arabic meaning. In the entire Quran, there are 88 occurrences of shaytan (loosely translated as 'opposing force' be it from oneself or elsewhere), but only two occurrences in which shaytan is the one doing the afflicting/touching (Root: Miim-Siin-Siin), and they are 38:41 and 2:275. In both occurrences, the meaning of shaytan strongly points to serpent/cobra:

Those who consume usury, they do not stand but as one might stand whom the serpent/cobra confounded* from its touch. That is because they have said: "Trade is the same as usury." While God has made trade lawful, and He has forbidden usury. Whoever has received understanding from His Lord and ceases, then he will be forgiven for what was before this and his case will be with God. But whoever returns, then they are the people of the Fire, in it they will abide eternally. [2:275]

i.e. their footing/position/mentality/reasoning is weak, in disorder, corrupted, they cannot think/speak sensibly etc.
*root: Kha-Ba-Tay, also has a meaning of "touch with a hurt so as to corrupt/disorder and render one insane".

Further, 38:41 is the only occurrence where shaytan is the cause of either distress/difficulty (Nun-Sad-Ba) and/or suffering/punishment (Ayn-Thal-Ba), implying this is a unique usage. If we also couple this with knowledge of the usual methodology applied by shaytan which is false promises, deceit, temptation, delusion etc we can see that 38:41 and 2:275 are different, i.e. shaytan is applying a different methodology here, so the obvious question is to ask why? The evidence points to because in these two occurrences it means serpent/cobra. The Quran also uses this meaning for shaytan in 37:64-65 ("It is a tree that grows in the midst of Hell. Its sheaths are like the heads of serpents/cobras").

However, the strongest evidence is the perfect sense it makes within the context of 38:41-44, and what Job was asked to do, all of which are commonly recommended after a snake bite:

1) wash - i.e. the wound and/or oneself, which helps calm oneself, lessen risk of infection and possibly reduce any symptoms of fever.
2) drink water - this may help slow down heart rate, rehydrate from exhaustion or lost fluids, help calm oneself, and possibly increase rate of venom washout from the body.
3) wash the wound with handfuls of water, or apply a pressure bandage to prevent venom spread or dressing to prevent infection.
4) do not incline towards falsehood - a snakebite victim may often become delusional or not think clearly afterwards, hence this advice. This is also shown by 2:275.

However, the last point may also mean "do not fail in your oath/duty" after recovered, because Job was likely travelling in the land when this happened to him, probably spreading God's message, thus God is effectively telling him to not be deterred from continuing in this once recovered.
Also, the words "patient" and "oft-returning" at the end of the verse do suggest a recovery period, and are thus appropriate for the context of a snakebite.

Another interesting discovery is that even in the story of Job in The Bible, "satan" is referenced as inflicting a physical harm, Chapter 2:7 " So Satan went forth from the presence of the Lord, and smote Job with sore boils from the sole of his foot even unto his crown." After this part, his friends came to him, and implies he was in pain/grief and in a recovery period and did not speak (perhaps on purpose, i.e. "do not incline towards falsehood"), after which he showed signs of despair, like giving up, but eventually his condition was restored, and became blessed again. Quite often, The Quran corrects myths, the story of Job is perhaps just another example.

To conclude, the understanding presented here for the story of Job fits the grammar, the Arabic, Classical Arabic meanings, logic, cross-referencing and is a self-contained explanation.

[ajzhyder]

Thanks for the explanation. Please correct me if I am wrong, is this article suggesting that Satan means 'snake' and Prophet Ayub was inflicted with a snake bite?

[Wakas]

In this context, yes.

[ajzhyder]

Dear Brother,
I am more inclined towards the understanding that Prophet Ayub's infliction was psychological rather than physical because of the following reasons:

1. In Quran, in all occurrences of mention of 'Satan', we don't find any correlation with 'snake'. Bible stories and account of satan as snake does not sound much reliable.
2. In Ayat 2:275 the touch of a Satan is stated to make a person crazy. So, we can deduce that Satan affects a person psychology instead of harming him physically. This is also stated in Quran that Satan gives one suggestions only and it is one's Nafs which follows that suggestion, otherwise, Satan does not possess any power over people.
3. The word 'Zigzan' in lexicon has a meaning of 'mishmash'. That may indicate psychological problems which causes mishmash of thoughts and confusions in one's mind.
4. The remedy for psychological problems advised for Prophet Ayub i.e address the main cause of psychological problem and do physical activity and bathing, makes sense. While in case of snake bite I am not very sure that washing with cold water would be a proper cure. 

Copying the text of the original link again:

Al-Quran describes an incident of Prophet Ayub (A.S) where it appears that prophet Ayub at some point of his life was inflicted with psychological problem which he described as a touch of Shaitan. Touch of Shaitan affects your psychology as Ayat 2:275 informs us. Shaitan does not have any control over our body, it effects our thoughts.

Allah prescribes to Prophet Ayub (A.S) to do exercise with foot i.e brisk walking or jogging, use cool water for bathing and drinking. Recognize the root cause of your mental anguish and directly strike on that cause.

The word  ضِغْثًا Zigzan in 38:44 means confusion, bogey, a mishmash of things, and represents the confusion and fears in human psyche which causes mental problem and pains. Allah requires to strike this directly and make a covenant to overcome this problem.

38:41  وَاذْكُرْ عَبْدَنَا أَيُّوبَ إِذْ نَادَىٰ رَبَّهُ أَنِّي مَسَّنِيَ الشَّيْطَانُ بِنُصْبٍ وَعَذَابٍ

And remember our servant Ayub, When he called to his Lord that ?Shaitan/Satan has touched me with a portion and a punishment.?

Please note that the touch of Shaitan affects a person psychology, because Shaitan does not have any physical control over you, it only affects your thoughts.

38:42  ارْكُضْ بِرِجْلِكَ ۖ هَٰذَا مُغْتَسَلٌ بَارِدٌ وَشَرَابٌ

Race with your foot/masculine manners, this is the cool bathing room and drink.

Allah gives the remedy for psychological problems;  Exercise/jog and use cool water for shower and for drinking.

38:44  وَخُذْ بِيَدِكَ ضِغْثًا فَاضْرِب بِّهِ وَلَا تَحْنَثْ ۗ إِنَّا وَجَدْنَاهُ صَابِرًا ۚ نِّعْمَ الْعَبْدُ ۖ إِنَّهُ أَوَّابٌ

?And take the CHIMERA/Bogey with your hand then strike with it, and you do not perjure. Surely We found him patient, blessed is our servant surely he did return.

Hold and recognize the cause of mental anguish/chimera/bogeyman, and strike it directly. Make a covenant of truth with Allah, that you will not be overwhelmed by this chimera again

7:201  إِنَّ الَّذِينَ اتَّقَوْا إِذَا مَسَّهُمْ طَائِفٌ مِّنَ الشَّيْطَانِ تَذَكَّرُوا فَإِذَا هُم مُّبْصِرُونَ

Those who are pious/take guard, when any evil from the satan touches them, they remember (Allah), then they get the insight.

42:39  وَالَّذِينَ إِذَا أَصَابَهُمُ الْبَغْيُ هُمْ يَنتَصِرُونَ

And those who, when a wrong reaches them, they help themselves

With the remembrance of Allah, the hearts get satisfaction. If any believer is wronged and hurt and feeling oppressed,  the believer should help himself with the knowledge of the fact that the oppressor who have oppressed him will meet similar fate (by Allah) and will be fully recompensed by Allah for his wrongful acts. And also that the misfortune which has befallen on him, is test by Allah to see how he performs under the adverse circumstances.

The below portion of Ayat 2:275, tells us the touch of Shaitan affects one?s mind.

2:275  الَّذِينَ يَأْكُلُونَ الرِّبَا لَا يَقُومُونَ إِلَّا كَمَا يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيْطَانُ مِنَ الْمَسِّ

Those who eat AR-RIBA / THE INCREASE  do not take a stand except like that he stands to madness from the touch of shaitan / Satan

[huruf]

Something regarding the Bible, old testament, and the Qur'an.

Whateve was directly and originally revealed by God of the contents of the old testament. has come down to us alreayd translated, never directly from the original semitical language. Those trnasltions obvioulsy are nto God's versions of anything, if anything at all is really a trnaslation of an originlly revealed text, like may be some parts about the shaytaans. So when we bring to bear the bible over the Qur'an, which itself is in the original semitical language, we are bringing to bear on the semitical original the errors of trnaslations imposed on the possible original fragments of the Od testament.

So any bible superimposing on the Qur'an will only spoil, not improve the Qur'an. Spoil it like the original revelations of the bible may have been spoilt.

Let us keep it semitical. Ther eis good reason for that. Words in arabic and i guess that in semitical languages in general are  very very much context dependent in that the roots are only germs that may actualise themselves in ina ground with their basic meanings. So snake may be just a context meaning, which does not have to fit evrywhere, but rather other meanign of the same root should actualise.

When we clean the Qur'an from biblical corruptio, we may start. with the help of Qur'an to clean the original fragments of bible from translation corruption.

Salaam

[Wakas]

peace ajzhyder,

You do not seem to appreciate the fact that a physical harm (such as a snakebite) can affect one's thinking, thus you are somewhat on the right track but you need to pay close attention to the Arabic in order to arrive at a more accurate interpretation.

Dear Brother,
I am more inclined towards the understanding that Prophet Ayub's infliction was psychological rather than physical because of the following reasons:

1. In Quran, in all occurrences of mention of 'Satan', we don't find any correlation with 'snake'. Bible stories and account of satan as snake does not sound much reliable.
2. In Ayat 2:275 the touch of a Satan is stated to make a person crazy. So, we can deduce that Satan affects a person psychology instead of harming him physically. This is also stated in Quran that Satan gives one suggestions only and it is one's Nafs which follows that suggestion, otherwise, Satan does not possess any power over people.
3. The word 'Zigzan' in lexicon has a meaning of 'mishmash'. That may indicate psychological problems which causes mishmash of thoughts and confusions in one's mind.
4. The remedy for psychological problems advised for Prophet Ayub i.e address the main cause of psychological problem and do physical activity and bathing, makes sense. While in case of snake bite I am not very sure that washing with cold water would be a proper cure. 

Re: 1)
Already addressed with perfect internal consistency. You even admit "satan" does not physically touch/MSS but here it does touch/MSS.

Re: 2&3)
See opening sentence in this post.

Re: 4)
Already addressed with perfect consistency with medical advice.

The glaring problems with your interpretation are the singular "foot" in 38:42, construction of 38:42 i.e. the following "hadha/this", misinterpreting "bihi" in 38:44 (i.e. you strike the digh'than when the Arabic actually says to DRB with it/digh'than), the problematic holding of a mental thought in the hand in 38:44.

[ajzhyder]

Salam Wakas,

I have nothing against the fact that a physical harm have effects on one's psychology (and conversely doing physical exercise and taking cold showers should have positive benefits on one's psychology); what I do not find a plausible explanation in your post, is equating 'Satan' in Quran in two Ayas 38:41 and 2:275 as 'Serpent/Cobra and the 'touch of Satan' to a 'snake bite'. The Arabic Word 'Mss'/touch related to Shaitan, is stated in Ayat 7:201 also, and it does not mean 'snake bite' there as well.

The Word 'Urkuz' (ارْكُضْ) is an order asking to 'Run/ go briskly'. This word is used in Quran in two other places , i.e in 21:12 and 21:13. In both cases this word means 'Running/fleeing' or 'brisk movement'. When this order is used with singular 'Rijl'  (رِجْلِ)/foot it still conveys the meaning of 'Run' or 'brisk movement'. In other languages as well, it is quite possible to say 'Run/go briskly' mentioning a 'singular' foot  without altering the meaning. On the other hand if we apply this order in the context of snake bite, will it be to kick or stomp the snake? not quite sure about it.

The 'Khud bi Yadika Zig-than' (خُذْ بِيَدِكَ ضِغْثًا )would mean 'take control of the mish-mash', the hand here does not have to mean physical hand. The sprit of the order, which is being conveyed is that to ' take control of the main issue causing psychological problem, strike/address the main cause of psychological problem and promise that you will not divert from it i.e you will not refrain or divert from the main cause of the problem'. One way to put this in words is to say that 'take control of the mish-mash and strike with it (at your Nafs).