Prophet Job

NK

Hi all,

Could anyone please explain the meaning of the verse 3844?. The traditional interpretation makes no sense since there is not much known about Prophet Job in history. There is also misconception among muslims that he had some sort of illness which God gave cure in Chapter 38 verse 42 which has no support from the Quran. Pleasa help me to understand this verse.

Thanks
NK

Mazhar

Salamun alaika,

Moreover, you the Messenger mention Our Sincere Allegiant, Ayub . Mention this episode when he called upon his Sustainer Lord, saying, "It is a fact that I am in pain, Cobra has bitten me causing fatigue and pain".

Allah the Exalted responded, advising, "You prod the ground with your heel/foot. .
This is cleanser/cleansing location . It gives cooling-soothing effect . It is also drinkable".

-- And We gave him-let him meet his family, and other like of family with them, for showing the mercy from Our Grace .
And to make mention of this episode as a piece of advice for men of wisdom who look into matters and conduct objectively without overlapping it with emotions/prejudices/whims/conjectural fascinating myths --.

"And take hold with your hand/palm curved as bucket a handful of cleansing cool water, thereby strike exposing-separating the bite-venom with cool cleansing water. Mind it, you should not desist-deviate this given advice in quickly doing it".
It is a fact that We had found him coolly perseverant.
What a remarkable sincere servant was he! It is a fact that he was ever mindful-heedfully returning to Allah the Exalted.

If you wish to study the morphological and syntactic analysis and semantics of individual words please visit this page

Cobra finds mention in Grand Qur'aan

Wakas

From
http//www.quran434.com/wife-beating-islam.html#part1

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

According to traditonal interpretations 3844 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. 589 - "God will not take you to task for oaths which you may have uttered without thought.&quot

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 2183. 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 2184 and 3843, 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 (4163, 684, 2183, 3841-44), 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 589 and 2224-225 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 434 even though the circumstances are entirely different.

So, is there an alternative translation and understanding of 3844? 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."
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.

And recall Our servant Job, when he called upon his Lord "The serpent/cobra* has afflicted/touched me with distress/difficulty and suffering/punishment."
"Strike with your foot, this is a cool spring to wash with and drink."
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.
"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.
*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. 3844 is connected to previous context by "waw/and" and likely refers to the washing mentioned in 3842, 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 3841 and 2275. 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.

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, 3841 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 3841 and 2275 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 3764-65 ("It is a tree that grows in the midst of Hell. Its sheaths are like the heads of serpents/cobras&quot.

However, the strongest evidence is the perfect sense it makes within the context of 3841-44, and what Job was asked to do, all of which are commonly recommended after a snake bite

wash - i.e. the wound and/or oneself, which helps calm oneself, lessen risk of infection and possibly reduce any symptoms of fever.
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.
wash the wound with handfuls of water, or apply a pressure bandage to prevent venom spread or dressing to prevent infection.
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 2275.

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 27 " 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&quot, 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.

No longer a Sunna-rejecter

Moreover, you the Messenger mention Our Sincere Allegiant, Ayub . Mention this episode when he called upon his Sustainer Lord, saying, "It is a fact that I am in pain, Cobra has bitten me causing fatigue and pain".

Please read

2285 The messenger has believed in what was sent down to him from his Lord, and so did the believers. They believe in God, His controllers, His law, and His messengers "We make no distinction among any of His messengers." They say, "We hear, and we obey. Forgive us, our Lord. To You is the ultimate destiny."

3356 God and His controllers commit to the prophet. O you who acknowledge, you shall commit to him, and peacefully surrender.

This has nothing to do with saying Arabic words on your favorite idol/dead former messenger and saying lesser such words on a different idol/dead former messenger/servant of God.

3343 He is the One who commits to you, along with His controllers, to lead you out of darkness into the light. He is ever Compassionate towards those who acknowledge.

NK

Thank you very much brother Mazher and brother Wakas. You guys has solved my biggest confusion. It makes complete sense and it is also verified by quran, classic Arabic meaning, logic. Thanks one more time.

HP_TECH

I am not saying that your interpretations are wrong but I want to incite further scrutiny into this topic.
You cited the parallel verses to 3841-44, which are 2183-84. However, you did not mention that 2183-84, do not make use of the word l-shaytan ; but instead al-duru .

The emphasis that I am making is that in both passages it is suggested that the hardship which afflicted Ayyub also included his family, for bot passages indicate a two-fold restoration of his family(akin to the biblical account).

Since this adversity involved his family it does not seem at all likely that Ayuub's entire family was bitten by a cobra.

Especially since 2183-84, does not mention the word shaytanu but duru as in general adversity not anything specific.

Also in the case of 3841-44, al shaytanu is not what is afflicting him directly but the shaytanu is afflicting him with nusb and adhab.

It does not serve any rational benefit in THIS particular case to completely discard the entire biblical version of the account as both Quranic and Biblical passages(to some extent) seem to resonate with each other.
And of course as the ending phrases of 3843 suggest this story is part of The Reminder for those of understanding, that is.

-Ayuub regains his family and the like of them--> suggesting a two fold increase in numbers of family. (like the bible account)
-The adversity and suffering he was afflicted with were loss of wealth, fruits and lives (of family members).
2155
And surely We will test you with something of fear and hunger and loss of wealth and lives and fruits, but give good news (to) the patient ones.

Sure al-shaytanu does also encompass devil and serpent as meanings which is very similar to how jann encompasses jinn and snake.

However, the former of the two sets is correlated via in depth Quranic study to be the meaning designated to forces of evil, which afflict mankind with all kinds of durrin, nusbin and adhabin, by mankind following these forces whom they perceive as their own desires.

Remember
1762-65
1850

Just my two cents.

Wakas

peace HPT,

The emphasis that I am making is that in both passages it is suggested that the hardship which afflicted Ayyub also included his family...

Since this adversity involved his family...

The Quran doesn't say it afflicted his family.

Also in the case of 3841-44, al shaytanu is not what is afflicting him directly but the shaytanu is afflicting him with nusb and adhab.

No. Job clearly says " "The shaytan has afflicted/touched me with... X and Y"

Re The Bible

Another interesting discovery is that even in the story of Job in The Bible, "satan" is referenced as inflicting a physical harm, Chapter 27 " 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&quot, 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.

HP_TECH

peace HPT,

The Quran doesn't say it afflicted his family.

No. Job clearly says " "The shaytan has afflicted/touched me with... X and Y"

Re The Bible

Yes, but Quran says that his family was RESTORED to him.
What is the definition of restoration?

This implies his family was either taken from him whether they died or went missing can be speculated but this is a clear indication that something occured to his family.

Yes, Job said that the shaytan touched/afflicted him with X and Y that's my point.
Why do you firmly negate the possibility that it is figurative if meaning touch and literally if meaning afflicted.

Example

I was almost struck in the head by a flying slap shot at the Ducks game, but Exactly at that moment I bent down to pick up the wallet the guy next to me dropped and it missed me completely. I was touched by an angel.

Dude my wife is truly making these divorce settlements a living hell, she's taken the house, the car and now she wants full custody of our daughters. I am in dire need of help dude, I have been truly afflicted by her with pain and suffering.

Back to the point.
This affliction involved his family, it would be fallacious to assume a random snake is responsible for such. Occam's razor what is the purpose of a random snake causing him such a suffering, why is this being related to us? How could one snake cause the need for the restoration of his family?
The questions pile up, adding unnecessary factors to the grouping of entities in the scenario.

Mazhar

Progressive 1983

2285 The messenger has believed in what was sent down to him from his Lord, and so did the believers. They believe in God, His controllers, His law, and His messengers "We make no distinction among any of His messengers." They say, "We hear, and we obey. Forgive us, our Lord. To You is the ultimate destiny."

People have been mislead to form erroneous perceptions because of patently incorrect translations that are just copy and paste of that done by George Sale and Rodwell.

We do not seclude a single one in the Galaxy of Messengers.