ROOT و س ل

17:58.

9:41; 22:79.

Important Words:

الوسیلة (way of approach) is the noun-infinitive from وسل. They say وسل الی الله بعمل i.e. he did a deed by which he became near to God. وسل الیه بکذا means, he sought to bring himself near to him, or to approach or gain access to him, or to advance himself in his favour. وسیلة therefore, signifies, a means of access to a thing; a means of becoming near to, or intimate with, a thing or person; honourable rank with a king; degree; affinity; a tie or connection (Lane).

Commentary:

It is wrong to interpret the word الوسیلة as meaning "an intermediary between man and God"; such an interpretation is not only unsupported by the usage of the Arabic language, but is also opposed to the teachings of the Quran and the sayings of the Holy Prophet. The Quran says that those whom people invoke beside God and whom they desire to make intermediaries between themselves and God, in order to attain His nearness, are themselves in need of attaining His nearness (17:58). The Holy Prophet is also reported to have said: "Ask for وسیلة(nearness of God) for me", i.e. pray to God that He may grant me His special nearness. The prayer after the usual call to Prayer includes the words, "O God! give Muhammad wasilah", meaning that God may vouchsafe to the Prophet increasingly greater nearness to Himself, and not that he may have someone to act as intermediary between him and God. The words that follow, viz. strive in His way, also point to the same interpretation; for they describe the means by which the nearness of God may be attained.

Important Words:

ایھم (those of them who). ای is a noun used in five different senses. (1) It means, who? which? and what? They say ایھم اخوک i.e. who or which of them is thy brother? In the Quran we have فبای حدیث بعدہ یومنون i.e. And in what announcement after it will they believe? (2) It denotes a condition. They say ایھم یکرمنی اکرمه i.e. whichever of them treats me with honour, I will treat him with honour. (3) It is a conjunct noun; and is sometimes used in the manner of الذی and therefore requires a complement; as in the Quranic verse ثم لننزعن من کل شیعة ایھم اشد علی الرحمان عصیا i.e. Then We will assuredly draw forth from every sect those of them who are most exorbitantly rebellious against the Compassionate God (4) It denotes perfection or consummation and in this case it is an epithet applying to an indeterminate noun. They say زید رجل ای رجل i.e. Zaid is a man; what a man! (5) It is also a connective of the vocative یا with the noun signifying the person or persons called, when this noun has the article ال prefixed to it; and with a noun of indication, as ذا; and with a conjunct noun having ال prefixed to it, as الذی it is a noun formed for serving as such a connective; and has ھا affixed to it. They say یا ایھا الرجل i.e. O thou man or O thou, the man, or O thou who art the man (Lane).

Commentary:

This verse may be interpreted in two ways: (1) The pronoun اولئك (those) may be taken as referring to the Prophets mentioned in v. 56. In this case the verse would mean that those Prophets always invited people to the worship of the One God, sought His nearness and feared His punishment. (2) The pronoun اولئك may refer to the gods of the idolaters, the latter (idolaters) being taken as subject of the verb یدعون(they call on). In this case the verse would mean, those whom the idolaters call upon beside God themselves seek His nearness and pleasure and fear His punishment.