and was stunned, and his argument was cut off. If it is asked, “How was he dumbfounded when he could have countered Abraham by saying, ‘Ask your Lord to bring it from the west’?” it is said: He did not say this because he feared that, were he to ask it, Abraham would invoke his Lord and it would only increase his disgrace and defeat. The sound view is that Allah turned him away from making this counterargument, either to make the proof against him manifest or as a miracle for Abraham. “And Allah does not guide the wrongdoing people.”
“Or like the one who passed by a town fallen in ruin upon its roofs. He said, ‘How will Allah bring this town to life after its death?’ So Allah caused him to die for a hundred years; then He raised him up. He said, ‘How long have you remained?’ He said, ‘I have remained a day or part of a day.’ He said, ‘Rather, you have remained a hundred years. Look at your food and drink: they have not deteriorated with time. And look at your donkey. And so that We may make you a sign for the people, look at the bones: how We raise them up, then clothe them with flesh.’ When it became clear to him, he said, ‘I know that Allah is able to do all things.’” (259)
Allah Most High says: “Or like the one who passed by a town.” This verse is syntactically linked to the preceding verse. Its implied wording is: “Have you not considered the one who disputed with Abraham, and the one who passed by a town?” It was also said that its implied wording is: “Have you seen ⦗45/b⦘ the one who disputed with Abraham concerning his Lord? And have you seen the one who passed by a town?”
They differed over the identity of this passerby. Qatadah, Ikrimah, and al-Dahhak said that he was Ezra ibn Sharkhiya. Wahb ibn Munabbih said that he was Jeremiah ibn Hilqiyah, from the tribe of Aaron, and that he was al-Khidr. Mujahid said that he was a disbeliever who doubted the resurrection.
They also differed over that town. Wahb, Ikrimah, and Qatadah said that it was Jerusalem. Al-Dahhak said that it was the Holy Land. Al-Kalbi said that it was Dayr Sabir-Abad. Al-Suddi said that it was Muslim-Badh. It was also said to be the Monastery of Heraclius; and it was said to be the land where Allah destroyed those who had left their homes in their thousands. It was further said to be the Village of Grapes, which lies two parasangs from Jerusalem.
“Fallen in ruin”: that is, collapsed. It is said, khawiya al-baytu, with a kasrah on the waw, when a house has fallen; its imperfect form is yakhwi, and its verbal noun is khawan, with a short final alif. And khawa al-baytu, with a fathah, means that a house has become empty; its verbal noun is khawa'an, with an extended final vowel.
“Upon its roofs”: that is, upon its ceilings; the singular is arsh. It was also said that every structure is an arsh. The meaning is that the roofs collapsed, and then the walls fell upon them.
“He said, ‘How will Allah bring this to life after its death?’” The reason for this, according to what Muhammad ibn Ishaq ibn Munabbih related (1), was that Allah Most High sent Jeremiah to Nashiyah ibn Amos, the king of the Children of Israel, to guide him aright in this matter and bring him news from Allah, exalted is He. Grave evils grew among the Children of Israel, and they committed sins. Thus Allah Most High revealed to Jeremiah: “Remind your people of My blessings, make them recognize their misdeeds, and call them to Me.” Jeremiah said, “I am weak unless You strengthen me; incapable unless You enable me to convey the message; and forsaken unless You grant me victory.” Allah, exalted is He, said, “I shall inspire you.”
Jeremiah then stood among them, not knowing what to say, and Allah inspired him at that moment with a long and eloquent sermon, in which he made clear to them the reward for obedience and the punishment for disobedience. At its conclusion, he said on behalf of Allah Most High: “Indeed, I…”