Surah al-Anbiya' (The Prophets ) 21 : 83

Overview (Verses 83 - 86)

A Test of Hardship for a Prophet
 
The sūrah also provides us with the example of Job, the Prophet, (peace be upon him), being tested with hardship:
 
And remember Job, when he cried out to his Lord. Affliction has befallen me, but of all those who show mercy You are the most merciful.’ We responded to him and removed all the affliction he suffered. We restored to him his family and as many more with them, as an act of grace from Ourself, and as a reminder to all who worship Us. (Verses 83-84)
 
Job’s story is one of the finest that centres on a test. Qur’ānic texts mentioning Job only speak in general terms, giving few details. In this particular instance, the sūrah mentions Job’s supplication and God’s response, because the overall atmosphere of the sūrah is one of grace bestowed from on high on His prophets and the care He takes of them when He tests them. This applies in all test situations, including rejection by their peoples, as with Abraham, Lot and Noah; power and wealth as with David and Solomon; or hardship with Job.
 
Job’s prayer, as mentioned here, does not go beyond describing his condition and emphasizing God’s attributes: “And remember job, when he cried out to his Lord: Affliction has befallen me, but of all those who show mercy You are the most merciful.’” (Verse 83) He does not appeal for his condition to be changed, because he wants to remain patient in adversity. Nor does he suggest anything to his Lord. His is an attitude of perfect humility before Him. Thus, he is God’s model servant: neither panicking in a situation of adversity nor expressing frustration at the hardship he endures. Indeed, his is considered a test of the highest severity. He is reluctant even to pray to God to lift his hardship. Therefore, he leaves the matter entirely to God, knowing that He knows his situation and does not need his prayer.
 
At the moment Job addressed his Lord with such confidence and humility, his prayer was answered and God’s grace was bestowed on him in abundance. His test was over: “We responded to him and relieved all the affliction he suffered. We restored to him his family and as many more with them.” (Verse 84) His personal affliction was removed, and his health was restored. This indicates complete recovery, leaving no trace of illness. The affliction which concerned his family was also lifted. God compensated him for the one he had lost by giving him twice as many. It is said that he had lost his children, and God gave him twice their number, or He might have given him new children and grandchildren.
 
All this was as “an act of grace from Ourself,” because every blessing is an act of God’s grace. It was also “a reminder to all who worship Us.” It reminds them of God and the tests He may put us through, and of His grace that will not fail to follow the hardship. The test to which Job was put provides an example for all mankind, and his patient endurance sets a model for all to follow.
 
The reference to those “who worship Us” within the context of hard tests is especially significant. Such worshippers may be subjected to tests and hardship. To endure with patience is a requirement of faith and worship. The whole matter is very serious. Faith is a trust which is given only to those who are able to shoulder its responsibility and endure its hardship. It is not mere words, carelessly uttered by anyone.
 
The sūrah then refers very briefly to three other prophets: “And remember Ishmael, Idrīs and Dhu’l-Kifl: they all were men of constancy and patience. We admitted them to Our grace, for they were among the righteous.” (Verses 85-86) Again with all three the quality of patience in adversity is highlighted. Ishmael showed his patience when he was required to submit himself for sacrifice, and he duly did so, saying to his father, Abraham: “Father, do as you are bidden. You will find me, if God so wills, among those who are patient in adversity.” (37: 102)
 
As for Idrīs, as we noted earlier, we know nothing about his time or where he lived. Some people suggest that he was Osiris, whom the Egyptians worshipped after his death and invented some legends concerning him. He is said to have been the first teacher of mankind, from whom farming and industry were learned. But we have no evidence to support this. We need only know that he was patient in some good way that merits a record in God’s book.
 
Dhu’l-Kifl is also unknown: we cannot determine when or where he lived. Perhaps he was one of the Israelite prophets, or among their most pious and God- fearing people. It is also said that before one of their prophets died, he guaranteed that he would take care of the Children of Israel, giving a warrant that he would spend the night in worship, fast during the day and not allow anger to take hold of him when he ruled in a dispute. He honoured all his commitments. It is said that he was called Dhu’l-Kifl because of this, since his name refers to such practices. But none of these details is supported by evidence. The Qur’ānic text here is sufficient to credit him with being patient in adversity, a highly rewarding quality.
 
“We admitted them to Our grace, for they were among the righteous.” (Verse 86) This is why they are mentioned in this sūrah.