Ruku 70 ع
Section 70 of 556 • 11 Verses
أَلَمْ تَرَ إِلَى ٱلَّذِينَ يَزْعُمُونَ أَنَّهُمْ ءَامَنُوا۟ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ يُرِيدُونَ أَن يَتَحَاكَمُوٓا۟ إِلَى ٱلطَّٰغُوتِ وَقَدْ أُمِرُوٓا۟ أَن يَكْفُرُوا۟ بِهِۦ وَيُرِيدُ ٱلشَّيْطَٰنُ أَن يُضِلَّهُمْ ضَلَٰلًۢا بَعِيدًا
یہ آیت منافقوں کے متعلق ہے جو رسولِ کریم صلی اللہ علیہ وسلم سے فیصلہ کروانے کی بجائے دوسرے لوگوں کے فیصلہ کو پسند کرتے تھے۔
Commentary:
The words, They desire to seek judgement from the rebellious, need not be taken as referring to any particular incident; they speak of a general tendency among hypocrites.
2
یہ آیت منافقوں کے متعلق ہے جو رسولِ کریم صلی اللہ علیہ وسلم سے فیصلہ کروانے کی بجائے دوسرے لوگوں کے فیصلہ کو پسند کرتے تھے۔
534
Commentary:
The words, They desire to seek judgement from the rebellious, need not be taken as referring to any particular incident; they speak of a general tendency among hypocrites.
وَإِذَا قِيلَ لَهُمْ تَعَالَوْا۟ إِلَىٰ مَآ أَنزَلَ ٱللَّهُ وَإِلَى ٱلرَّسُولِ رَأَيْتَ ٱلْمُنَٰفِقِينَ يَصُدُّونَ عَنكَ صُدُودًا
63:6.
63:6
63:6.
c
63:6.
a
63:6.
a
63:6
فَكَيْفَ إِذَآ أَصَٰبَتْهُم مُّصِيبَةٌۢ بِمَا قَدَّمَتْ أَيْدِيهِمْ ثُمَّ جَآءُوكَ يَحْلِفُونَ بِٱللَّهِ إِنْ أَرَدْنَآ إِلَّآ إِحْسَٰنًا وَتَوْفِيقًا
قرآن مجید میں کَیْفَ کا لفظ ہے جس کے معنے کس طرح کے ہیں۔ مگر اردو میں چونکہ اس جگہ کیوں کا لفظ بولتے ہیں ہم نے ترجمہ میں ’’کیوں‘‘ لکھ دیا ہے تاکہ مطلب واضح ہو جائے۔
Important Words:
توفیقا (reconciliation) is noun-infinitive from وفق (waffaqa) which is derived from وفق (wafiqa). They say وفق امرہ i.e. his affair or case was right or agreeable with what was desired. وفقه لامر means, he disposed or adapted him to a thing or made him fit for it.
وفق بین الشیئین means, he effected an agreement or harmony or reconciliation or adjustment between the two things. وفقت بین القوم means, I effected an agreement or harmony between the people; made peace between them (Lane).
Commentary:
This verse may also be taken as generally applying to the case of hypocrites generally. An incident, however, is related in traditions in connection with this verse which, though not reliable, may be mentioned here. There was some dispute between a Jew and one who hypocritically professed to be a Muslim. The latter, thinking that the Holy Prophet would decide the case in his favour, proposed to the Jew that they should go to him for decision. The Holy Prophet, however, contrary to the expectation of the hypocrite, decided the case in favour of the Jew who happened to be in the right. Being disappointed there, the hypocrite proposed to the Jew that they should go to Abu Bakr, hoping that though the Holy Prophet had shown him no favour, Abu Bakr at least would favour him. But Abu Bakr also decided in favour of the Jew. Being disappointed a second time, the hypocrite thought that ‘Umar, who was a jealous Muslim, would never decide in favour of a Jew. So he proposed to his rival that they should go to ‘Umar for decision.
But ‘Umar, says the tradition, on learning from the Jew that the case had already been decided in his favour by the Holy Prophet, cut off the head of the hypocrite, because he professed Islam and yet would not accept the Prophet’s verdict. Thereupon the hypocrites gathered together and went to the Holy Prophet and told him that in going to ‘Umar the object was only to bring about a compromise and reconciliation (Muhit, iii. 279).
The words, We meant nothing but the doing of good and reconciliation, reported to have been uttered by the hypocrites, show that there was an intrigue. The incident, however, is highly improbable and lacks proper authority.
1
قرآن مجید میں کَیْفَ کا لفظ ہے جس کے معنے کس طرح کے ہیں۔ مگر اردو میں چونکہ اس جگہ کیوں کا لفظ بولتے ہیں ہم نے ترجمہ میں ’’کیوں‘‘ لکھ دیا ہے تاکہ مطلب واضح ہو جائے۔
535
Important Words:
توفیقا (reconciliation) is noun-infinitive from وفق (waffaqa) which is derived from وفق (wafiqa). They say وفق امرہ i.e. his affair or case was right or agreeable with what was desired. وفقه لامر means, he disposed or adapted him to a thing or made him fit for it.
وفق بین الشیئین means, he effected an agreement or harmony or reconciliation or adjustment between the two things. وفقت بین القوم means, I effected an agreement or harmony between the people; made peace between them (Lane).
Commentary:
This verse may also be taken as generally applying to the case of hypocrites generally. An incident, however, is related in traditions in connection with this verse which, though not reliable, may be mentioned here. There was some dispute between a Jew and one who hypocritically professed to be a Muslim. The latter, thinking that the Holy Prophet would decide the case in his favour, proposed to the Jew that they should go to him for decision. The Holy Prophet, however, contrary to the expectation of the hypocrite, decided the case in favour of the Jew who happened to be in the right. Being disappointed there, the hypocrite proposed to the Jew that they should go to Abu Bakr, hoping that though the Holy Prophet had shown him no favour, Abu Bakr at least would favour him. But Abu Bakr also decided in favour of the Jew. Being disappointed a second time, the hypocrite thought that ‘Umar, who was a jealous Muslim, would never decide in favour of a Jew. So he proposed to his rival that they should go to ‘Umar for decision.
But ‘Umar, says the tradition, on learning from the Jew that the case had already been decided in his favour by the Holy Prophet, cut off the head of the hypocrite, because he professed Islam and yet would not accept the Prophet’s verdict. Thereupon the hypocrites gathered together and went to the Holy Prophet and told him that in going to ‘Umar the object was only to bring about a compromise and reconciliation (Muhit, iii. 279).
The words, We meant nothing but the doing of good and reconciliation, reported to have been uttered by the hypocrites, show that there was an intrigue. The incident, however, is highly improbable and lacks proper authority.
أُو۟لَٰٓئِكَ ٱلَّذِينَ يَعْلَمُ ٱللَّهُ مَا فِى قُلُوبِهِمْ فَأَعْرِضْ عَنْهُمْ وَعِظْهُمْ وَقُل لَّهُمْ فِىٓ أَنفُسِهِمْ قَوْلًۢا بَلِيغًا
The Prophet was enjoined to deal kindly with the Hypocrites. They were not yet beyond redemption. It was possible that they might one day see the error of their ways and become sincere and true Muslims. War was never waged against them.
Commentary:
In the words, speak to them an effective word, the Prophet is enjoined to deal kindly with hypocrites. The injunction is to the effect that God knows that the hearts of hypocrites are afflicted with the disease of hypocrisy but He gives them respite that they may repent and mend their ways. The Prophet was also to treat them leniently and not punish them for their secret doings against Islam. They were not yet beyond redemption. It was possible they might one day see the error of their ways and become sincere and true Muslims.
536
Commentary:
In the words, speak to them an effective word, the Prophet is enjoined to deal kindly with hypocrites. The injunction is to the effect that God knows that the hearts of hypocrites are afflicted with the disease of hypocrisy but He gives them respite that they may repent and mend their ways. The Prophet was also to treat them leniently and not punish them for their secret doings against Islam. They were not yet beyond redemption. It was possible they might one day see the error of their ways and become sincere and true Muslims.
624
The Prophet was enjoined to deal kindly with the Hypocrites. They were not yet beyond redemption. It was possible that they might one day see the error of their ways and become sincere and true Muslims. War was never waged against them.
وَمَآ أَرْسَلْنَا مِن رَّسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ ٱللَّهِ ۚ وَلَوْ أَنَّهُمْ إِذ ظَّلَمُوٓا۟ أَنفُسَهُمْ جَآءُوكَ فَٱسْتَغْفَرُوا۟ ٱللَّهَ وَٱسْتَغْفَرَ لَهُمُ ٱلرَّسُولُ لَوَجَدُوا۟ ٱللَّهَ تَوَّابًا رَّحِيمًا
4:111.
4:111
It is sometimes sought to be inferred from these words that though a Prophet is to be always obeyed by the people to whom he preaches his Message, yet he himself does not give allegiance to any other Prophet. This is evidently a wrong inference. The fact that a Prophet is the object of other people’s obedience does not preclude the possibility of his being himself subordinate to, and a follower of, another Prophet. Aaron was a subordinate Prophet to Moses (20:94).
4:111.
Commentary:
It is sometimes sought to be inferred from the words, We have sent no Messenger but that he should be obeyed by the command of Allah, that though a Prophet is to be always obeyed by the people to whom he preaches his message, yet he himself gives allegiance to no other Prophet nor can he be subject to the Law of any other Prophet. This is evidently a very wrong inference. The simple and straightforward meaning of the words is only this that when God sends a Prophet, He means that those to whom he is sent should obey him. But the fact that a Prophet is the object of other people’s obedience cannot preclude the possibility of his being himself subordinate to, and a follower of another Prophet. A governor is sent to a province to be obeyed but that does not mean that he is not subordinate to the Governor General, if any, or to the king. According to the Quran, Aaron was a subordinate Prophet to Moses. This is why, when Moses went up to the Mount leaving Aaron behind him to look after the Israelites, and the Israelites took to worshipping the calf, Moses severely reprimanded him on his return, saying "Hast thou then disobeyed my command?" (20:94). In this connection see also 5:45.
a
4:111.
a
4:111.
537
Commentary:
It is sometimes sought to be inferred from the words, We have sent no Messenger but that he should be obeyed by the command of Allah, that though a Prophet is to be always obeyed by the people to whom he preaches his message, yet he himself gives allegiance to no other Prophet nor can he be subject to the Law of any other Prophet. This is evidently a very wrong inference. The simple and straightforward meaning of the words is only this that when God sends a Prophet, He means that those to whom he is sent should obey him. But the fact that a Prophet is the object of other people’s obedience cannot preclude the possibility of his being himself subordinate to, and a follower of another Prophet. A governor is sent to a province to be obeyed but that does not mean that he is not subordinate to the Governor General, if any, or to the king. According to the Quran, Aaron was a subordinate Prophet to Moses. This is why, when Moses went up to the Mount leaving Aaron behind him to look after the Israelites, and the Israelites took to worshipping the calf, Moses severely reprimanded him on his return, saying "Hast thou then disobeyed my command?" (20:94). In this connection see also 5:45.
a
4:111
625
It is sometimes sought to be inferred from these words that though a Prophet is to be always obeyed by the people to whom he preaches his Message, yet he himself does not give allegiance to any other Prophet. This is evidently a wrong inference. The fact that a Prophet is the object of other people’s obedience does not preclude the possibility of his being himself subordinate to, and a follower of, another Prophet. Aaron was a subordinate Prophet to Moses (20:94).
فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا۟ فِىٓ أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا۟ تَسْلِيمًا
4:60.
The commandment pertains to the Holy Prophet as Head of the Muslim State and may, therefore, apply also to his Rightly-guided Successors.
4:60.
Important Words:
حرجا (demur) is the noun-infinitive from حرج meaning, it was or became narrow; or he became disquieted and contracted in his bosom; he doubted, because doubt disquiets the mind; he became straitened or in difficulty, particularly owing to the commission of a sin or crime for which he deserved punishment; حرجا therefore means, straitness; difficulty; a sin or crime or an act of disobedience for which one deserves punishment (Lane & Aqrab).
Commentary:
It should be noted that the injunction contained in this verse does not refer to the Holy Prophet alone. The verse speaks of the settlement of disputes, and so the injunction contained in it should be taken to pertain not to the person of the Holy Prophet but to him as Head of the Muslim State and is, therefore, applicable to his Successors as well. Muslims should not only have their disputes settled in accordance with the Law of Islam but should submit to the awards of those in authority with cheerfulness. The injunction is most essential for the maintenance of solidarity among the Muslim community. In fact, the chief cause of discord in a community is that people should regard their own judgement as right and should refuse to give to those in authority their due. The verse requires the Faithful not only to refer their differences to the Holy Prophet, and for that matter to his Successors, deputies and representatives, but to submit to their decisions cheerfully and without demur.
b
4:60.
333
指令属于穆斯林国家领袖, 穆圣, 因此也可适用于他的得到正确指引的继承者们。
b
4:60.
538
Important Words:
حرجا (demur) is the noun-infinitive from حرج meaning, it was or became narrow; or he became disquieted and contracted in his bosom; he doubted, because doubt disquiets the mind; he became straitened or in difficulty, particularly owing to the commission of a sin or crime for which he deserved punishment; حرجا therefore means, straitness; difficulty; a sin or crime or an act of disobedience for which one deserves punishment (Lane & Aqrab).
Commentary:
It should be noted that the injunction contained in this verse does not refer to the Holy Prophet alone. The verse speaks of the settlement of disputes, and so the injunction contained in it should be taken to pertain not to the person of the Holy Prophet but to him as Head of the Muslim State and is, therefore, applicable to his Successors as well. Muslims should not only have their disputes settled in accordance with the Law of Islam but should submit to the awards of those in authority with cheerfulness. The injunction is most essential for the maintenance of solidarity among the Muslim community. In fact, the chief cause of discord in a community is that people should regard their own judgement as right and should refuse to give to those in authority their due. The verse requires the Faithful not only to refer their differences to the Holy Prophet, and for that matter to his Successors, deputies and representatives, but to submit to their decisions cheerfully and without demur.
b
4:60.
626
The commandment pertains to the Holy Prophet as Head of the Muslim State and may, therefore, apply also to his Rightly-guided Successors.
وَلَوْ أَنَّا كَتَبْنَا عَلَيْهِمْ أَنِ ٱقْتُلُوٓا۟ أَنفُسَكُمْ أَوِ ٱخْرُجُوا۟ مِن دِيَٰرِكُم مَّا فَعَلُوهُ إِلَّا قَلِيلٌ مِّنْهُمْ ۖ وَلَوْ أَنَّهُمْ فَعَلُوا۟ مَا يُوعَظُونَ بِهِۦ لَكَانَ خَيْرًا لَّهُمْ وَأَشَدَّ تَثْبِيتًا
یعنی بڑے بڑے مجاہدات کرو۔
اس سے مراد جہاد کے لئے نکلنا ہے نہ کہ بے فائدہ نکلنا۔
6:78.
The words, Uqtulu Anfusakum, do not mean "slay yourselves" but "slay your people" (2:55), or "lay down your lives in the cause of God".
4:78.
Commentary:
This verse refers to the hypocrites of Medina. The words اقتلوا انفسکم (kill your people) do not mean "kill yourselves" because suicide has been declared in Islam to be unlawful.
The expression انفسکم simply means "your people" (see note on 2:55). The Refugees had to leave their hearths and homes and had to kill their own disbelieving kith and kin in the war that had been forced upon them by the latter.
c
6:78.
334
اُقْتُلُوْا اَنْفُسَكُمْ (Uqtulu Anfusakum) 的意思不是 “杀你们自己” 而是 “杀你们的民众” (2:55), 或者 “为安拉献出你们的生命。”
2
یعنی بڑے بڑے مجاہدات کرو۔
3
اس سے مراد جہاد کے لئے نکلنا ہے نہ کہ بے فائدہ نکلنا۔
a
4:78.
539
Commentary:
This verse refers to the hypocrites of Medina. The words اقتلوا انفسکم (kill your people) do not mean "kill yourselves" because suicide has been declared in Islam to be unlawful.
The expression انفسکم simply means "your people" (see note on 2:55). The Refugees had to leave their hearths and homes and had to kill their own disbelieving kith and kin in the war that had been forced upon them by the latter.
c
6:78.
627
The words, Uqtulu Anfusakum, do not mean "slay yourselves" but "slay your people" (2:55), or "lay down your lives in the cause of God".
وَإِذًا لَّءَاتَيْنَٰهُم مِّن لَّدُنَّآ أَجْرًا عَظِيمًا
وَلَهَدَيْنَٰهُمْ صِرَٰطًا مُّسْتَقِيمًا
19:37; 36:62; 42:53-54.
19:37; 36:62; 42:53, 54.
a
19:37; 36:62; 42:53-54.
a
19:37; 36:62; 42:53-54.
540
Commentary:
The next verse explains what is meant here by being guided in the right path.
d
19:37; 36:62; 42:53, 54.
وَمَن يُطِعِ ٱللَّهَ وَٱلرَّسُولَ فَأُو۟لَٰٓئِكَ مَعَ ٱلَّذِينَ أَنْعَمَ ٱللَّهُ عَلَيْهِم مِّنَ ٱلنَّبِيِّۦنَ وَٱلصِّدِّيقِينَ وَٱلشُّهَدَآءِ وَٱلصَّٰلِحِينَ ۚ وَحَسُنَ أُو۟لَٰٓئِكَ رَفِيقًا
4:14; 8:25.
1:7; 5:21; 19:59; 57:20.
介系 مَعَ (ma‘) 表示两人或两人以上在同一地点或同一时间相伴在一起; 或者表示位置、等级或地位相同。如在9:40中所示, 这也含有帮助之意 (مُفْرَدَات, Mufradat)。此介系词曾在 «古兰经» 中好几次用过, 其意为 “فِی, fi”, 即“其中”的意思 (3:194和4:147)。
这节经文很重要, 因为它描述所有向穆斯林敞开了精神进展的大道。只有听从穆圣才能达到所有这四个精神等级--------先知、正人、殉教者, 及善人。这荣耀只有由穆圣独享。没有别的先知可以与他分享。另一节经文进一步证实了这个推论, 那节经文一般性地谈到了众先知说:“信仰安拉和他的使者的人们, 他们在他们的养主面前, 是正人和殉教者” (57:20)。把这两节经文联起来读, 意思就是, 其他先知的信从者只能达到正人、殉教者和善人的等级, 仅此而已, 而穆圣的信从者还能上升到先知的等级。بَحْرُ الْمُحِيْط (Baḥrul-Muḥīṭ) 第三卷, 287页摘引 (رَاغِبْ, Raghib) 的话说: “在这节经文中, 安拉把信从者分成四类, 并为他们指定了四级, 其中有低有高, 他并告诫那些真正的信从者不要落在任何等级的后面。” 这节经文还说, “先知品位有一般的和特殊的两种。特殊的先知品位即携持经律的先知品位, 现在不再能达到, 但一般先知品位还是可以达到的。”
قرآن کریم میں مَعَ کا لفظ ہے جس کے معنے ساتھ کے ہیں مگر مَعَ کے معنے مِنْ کے بھی ہوتے ہیں اور وہی معنے ہم نے یہاں کیے ہیں ورنہ تَوَفَّنَا مَعَ الْاَبْرَارِ کی آیت کے یہ معنے کرنے پڑیں گے کہ جب نیک فوت ہوں تو ساتھ ہی ہم کو بھی مار دے۔ اور یہ بالبداہت غلط اور خلاف عقل دعا بن جاتی ہے۔
4:14; 8:25.
1:7; 5:21; 19:59; 57:20.
The particle ma‘ denotes concomitance of two or more persons in one place or at one time; or in position, rank or status. It also implies the sense of assistance as in 9:40 (Mufradat). The particle has been used at several places in the Qur’an in the sense of fi meaning "among" (3:194 & 4:147).
The verse is important as it describes all the avenues of spiritual progress open to Muslims. All the four spiritual ranks—the Prophets; the Truthful; the Martyrs and the Righteous—can now be attained only by following the Holy Prophet. This is an honour reserved for the Holy Prophet alone. No other Prophet shares it with him. The inference is further supported by the verse which speaks of Prophets generally and says: And those who believe in Allah and His Messengers, they are the Truthful and the Martyrs in the presence of their Lord (57:20). When read together these two verses signify that, whereas the followers of other Prophets could only attain the rank of the Truthful, the Martyrs, and the Righteous and no higher, the followers of the Holy Prophet can rise to the rank of a Prophet also. The Bahrul-Muhit (vol. iii, p. 287) quotes Ar-Raghib as saying: "God has divided the believers into four classes in this verse, and has appointed for them four stages, some of which are lower than the other
4:14; 8:25.
1:7; 5:21; 19:59; 57:20.
Important Words:
مع (among) is a common word of the Arabic language denoting concomitance. It means "with" or "among", etc. signifying the being together of two or more persons both literally and figuratively. The word مع thus denotes (1) concomitance of two or more persons in one place; or (2) concomitance of two or more persons at one time; or (3) concomitance of two or more persons in position, rank or status.
The word also implies the sense of assistance, as in the verse إن الله معنا i.e. Allah is with us, which means, God is our Helper (Mufradat).
Commentary:
The verse is important inasmuch as it describes the avenues of spiritual progress open to Muslims. The four spiritual ranks: (1) the Prophets (2) the Truthful (3) the Martyrs and (4) the Righteous can be attained only by following the Holy Prophet. This is an honour reserved for the Holy Prophet alone. No other Prophet shares it with him. The inference is further supported by the verse which speaks of Prophets generally and says, And those who believe in Allah and His Messengers, they are the Truthful and the Martyrs in the presence of their Lord (57:20). When read together these two verses purport to mean that whereas the followers of other Prophets could only rise to the rank of the Truthful and the Martyrs, and no higher, the followers of the Holy Prophet can achieve even higher ranks; viz. they can rise to the rank of a Prophet also.
Some critics take exception to the particle مع rendered as "among" but generally taken to mean "with" and allege that a follower of the Holy Prophet will only be placed "with" the Prophets and not "among" them. Apart from what has been said under Important Words, if the particle مع be taken to denote that a follower of the Holy Prophet is merely joined to and placed with these four classes of men, without actually becoming one of them and without attaining their rank, it will follow from the construction of the verse that not only no person, by following in the footsteps of the Holy Prophet, can attain to the rank of a Prophet but also that he cannot even attain the rank of a Siddiq (Truthful) or a Shahid (Martyr) or a Salih (Righteous) but that he can only be joined to and placed with the people holding these ranks without himself attaining to their spiritual status, which is simply absurd. It is evident that the preposition مع rendered as "among" governs all the four nouns equally viz. the Salihin, the Shuhada’, the Siddiqin and the Nabiyyin, the four having been linked together in one chain. So what holds good in one case should hold good in the other cases as well. Hence, if according to this verse a person can attain the rank of a Salih (Righteous) by following the Holy Prophet of Islam, he can also attain the rank of a Prophet. If we deny the rank of a Prophet to the followers of the Holy Prophet, we will have to deny to them the rank of the Righteous also.
Besides, as shown under Important Words, it is wrong to say that the preposition مع always denotes merely being physically joined to or placed with a class of people physically without attaining to their position or rank. The word has been used at several places in the Quran in the sense of فی i.e. "among" or "from among" (see 3:194 and 4:147). In the latter verse, i.e. 4:147, God says that those of the hypocrites, who repent and amend, will be مع المؤمنین i.e. "among the believers". Now by no stretch of imagination can it be presumed that these people will only "be placed with the believers" and will not form part of them. The verse thus definitely proves that the word مع has been used here in the sense of فی or "among" and in no other sense. So is the case with 3:194. It is exactly in this sense that it has been used in the present verse. If, in the above-mentioned verses in which the word مع occurs, it is taken to give the sense of mere companionship, these verses would become meaningless. Certainly, it can give no comfort to a believer to be told that as a reward of his submission to God and the Holy Prophet, he would be merely made to sit in the company of the Prophets, the Truthful, the Martyrs and the Righteous, without attaining the spiritual rank they attained. That the preposition مع is not always used in the sense of companionship finds a further illustration in the words which the Holy Prophet is reported to have uttered just before his death viz. ألحقنی بالرفیق الاعلی i.e. "O God, join me with the exalted companions" (meaning the class of the Prophets in Heaven). Now does this prayer of the Holy Prophet offered at the time of his death mean that he only wished to live in the company of these exalted personages and that he himself was not a Prophet of God?
Support for the above-mentioned wrong inference is sometimes sought from the words, this grace is from Allah, occurring in the succeeding verse. The word "grace", it is alleged, indicates that what these people will get will be purely through God’s grace and not as any reward or result of their own works and deeds. But the question: Did the Prophets, the Truthful, the Martyrs and the Righteous attain their high spiritual stations independently of the "grace" of God? Did not the Holy Prophet himself, when asked whether he would get salvation by his deeds, say that he, too, would receive it through the "grace" of God? (Bukhari, ch. on Marda). Does this reply of the Prophet mean that he did not "deserve" salvation? In fact, the truth is that every blessing that one receives is a "grace" of God, in spite of the fact that it is the actions of man that draw this grace.
It may here be pointed out that the interpretation we have put on the verse under comment is not a new one. AbuHayyan, the well-known author of Bahrul-Muhit and Ar-Raghib, the great lexicographer, agree with this view. The Bahrul-Muhit (vol. iii, p. 287) quotes Ar-Raghib as saying: "God has divided the believers into four classes in this verse, and has appointed for them four stages, some of which are lower than the others, and He has exhorted true believers not to remain behind any of these stages." This explanation shows that both these commentators of the Quranheld that, as hinted in this verse, the rank of prophethood was attainable by following the Holy Prophet. Similarly, the author of the well-known commentary Ruhul-Ma‘ani in explanation of this verse, writes as follows: "Prophethood is of two kinds, general and special. The special prophethood, viz. the Law-bearing prophethood is now unattainable; but the general prophethood still continues." In fact, it is only the prophethood with a new Law that has now ceased, the Quran being the final Law of God, but prophethood without a new Law continues and is certainly attainable by the followers of the Holy Prophet who has himself said: "If my son Ibrahim had lived, he would have become a Prophet" (Majah, ch. on Jana’iz).
It may also be noted that even if the word مع is rendered as "with" and not as "among", it will not make much difference, for the word "with" very often gives the sense of being one of the party. When you are with a people, you are one of them. Even in English the word "with" is used in that sense. For fuller discussion of the subject of prophethood, see 33:41.
Finally, the word "companions" occurring at the end of the verse should not be construed to mean that mere companionship is meant here; for the expression has been used to hint at an additional significance, viz. that those who sincerely and truly follow God and His Messenger will not only rank among the Prophets, etc., but will also form a sort of company or brotherhood with them.
b
4:14; 8:25.
c
1:7; 5:21; 19:59; 57:20.
335
介系 مَعَ (ma‘) 表示两人或两人以上在同一地点或同一时间相伴在一起; 或者表示位置、等级或地位相同。如在9:40中所示, 这也含有帮助之意 (مُفْرَدَات, Mufradat)。此介系词曾在 «古兰经» 中好几次用过, 其意为 “فِی, fi”, 即“其中”的意思 (3:194和4:147)。
336
这节经文很重要, 因为它描述所有向穆斯林敞开了精神进展的大道。只有听从穆圣才能达到所有这四个精神等级--------先知、正人、殉教者, 及善人。这荣耀只有由穆圣独享。没有别的先知可以与他分享。另一节经文进一步证实了这个推论, 那节经文一般性地谈到了众先知说:“信仰安拉和他的使者的人们, 他们在他们的养主面前, 是正人和殉教者” (57:20)。把这两节经文联起来读, 意思就是, 其他先知的信从者只能达到正人、殉教者和善人的等级, 仅此而已, 而穆圣的信从者还能上升到先知的等级。بَحْرُ الْمُحِيْط (Baḥrul-Muḥīṭ) 第三卷, 287页摘引 (رَاغِبْ, Raghib) 的话说: “在这节经文中, 安拉把信从者分成四类, 并为他们指定了四级, 其中有低有高, 他并告诫那些真正的信从者不要落在任何等级的后面。” 这节经文还说, “先知品位有一般的和特殊的两种。特殊的先知品位即携持经律的先知品位, 现在不再能达到, 但一般先知品位还是可以达到的。”
1
قرآن کریم میں مَعَ کا لفظ ہے جس کے معنے ساتھ کے ہیں مگر مَعَ کے معنے مِنْ کے بھی ہوتے ہیں اور وہی معنے ہم نے یہاں کیے ہیں ورنہ تَوَفَّنَا مَعَ الْاَبْرَارِ کی آیت کے یہ معنے کرنے پڑیں گے کہ جب نیک فوت ہوں تو ساتھ ہی ہم کو بھی مار دے۔ اور یہ بالبداہت غلط اور خلاف عقل دعا بن جاتی ہے۔
b
4:14; 8:25.
c
1:7; 5:21; 19:59; 57:20.
541
Important Words:
مع (among) is a common word of the Arabic language denoting concomitance. It means "with" or "among", etc. signifying the being together of two or more persons both literally and figuratively. The word مع thus denotes (1) concomitance of two or more persons in one place; or (2) concomitance of two or more persons at one time; or (3) concomitance of two or more persons in position, rank or status.
The word also implies the sense of assistance, as in the verse إن الله معنا i.e. Allah is with us, which means, God is our Helper (Mufradat).
Commentary:
The verse is important inasmuch as it describes the avenues of spiritual progress open to Muslims. The four spiritual ranks: (1) the Prophets (2) the Truthful (3) the Martyrs and (4) the Righteous can be attained only by following the Holy Prophet. This is an honour reserved for the Holy Prophet alone. No other Prophet shares it with him. The inference is further supported by the verse which speaks of Prophets generally and says, And those who believe in Allah and His Messengers, they are the Truthful and the Martyrs in the presence of their Lord (57:20). When read together these two verses purport to mean that whereas the followers of other Prophets could only rise to the rank of the Truthful and the Martyrs, and no higher, the followers of the Holy Prophet can achieve even higher ranks; viz. they can rise to the rank of a Prophet also.
Some critics take exception to the particle مع rendered as "among" but generally taken to mean "with" and allege that a follower of the Holy Prophet will only be placed "with" the Prophets and not "among" them. Apart from what has been said under Important Words, if the particle مع be taken to denote that a follower of the Holy Prophet is merely joined to and placed with these four classes of men, without actually becoming one of them and without attaining their rank, it will follow from the construction of the verse that not only no person, by following in the footsteps of the Holy Prophet, can attain to the rank of a Prophet but also that he cannot even attain the rank of a Siddiq (Truthful) or a Shahid (Martyr) or a Salih (Righteous) but that he can only be joined to and placed with the people holding these ranks without himself attaining to their spiritual status, which is simply absurd. It is evident that the preposition مع rendered as "among" governs all the four nouns equally viz. the Salihin, the Shuhada’, the Siddiqin and the Nabiyyin, the four having been linked together in one chain. So what holds good in one case should hold good in the other cases as well. Hence, if according to this verse a person can attain the rank of a Salih (Righteous) by following the Holy Prophet of Islam, he can also attain the rank of a Prophet. If we deny the rank of a Prophet to the followers of the Holy Prophet, we will have to deny to them the rank of the Righteous also.
Besides, as shown under Important Words, it is wrong to say that the preposition مع always denotes merely being physically joined to or placed with a class of people physically without attaining to their position or rank. The word has been used at several places in the Quran in the sense of فی i.e. "among" or "from among" (see 3:194 and 4:147). In the latter verse, i.e. 4:147, God says that those of the hypocrites, who repent and amend, will be مع المؤمنین i.e. "among the believers". Now by no stretch of imagination can it be presumed that these people will only "be placed with the believers" and will not form part of them. The verse thus definitely proves that the word مع has been used here in the sense of فی or "among" and in no other sense. So is the case with 3:194. It is exactly in this sense that it has been used in the present verse. If, in the above-mentioned verses in which the word مع occurs, it is taken to give the sense of mere companionship, these verses would become meaningless. Certainly, it can give no comfort to a believer to be told that as a reward of his submission to God and the Holy Prophet, he would be merely made to sit in the company of the Prophets, the Truthful, the Martyrs and the Righteous, without attaining the spiritual rank they attained. That the preposition مع is not always used in the sense of companionship finds a further illustration in the words which the Holy Prophet is reported to have uttered just before his death viz. ألحقنی بالرفیق الاعلی i.e. "O God, join me with the exalted companions" (meaning the class of the Prophets in Heaven). Now does this prayer of the Holy Prophet offered at the time of his death mean that he only wished to live in the company of these exalted personages and that he himself was not a Prophet of God?
Support for the above-mentioned wrong inference is sometimes sought from the words, this grace is from Allah, occurring in the succeeding verse. The word "grace", it is alleged, indicates that what these people will get will be purely through God’s grace and not as any reward or result of their own works and deeds. But the question: Did the Prophets, the Truthful, the Martyrs and the Righteous attain their high spiritual stations independently of the "grace" of God? Did not the Holy Prophet himself, when asked whether he would get salvation by his deeds, say that he, too, would receive it through the "grace" of God? (Bukhari, ch. on Marda). Does this reply of the Prophet mean that he did not "deserve" salvation? In fact, the truth is that every blessing that one receives is a "grace" of God, in spite of the fact that it is the actions of man that draw this grace.
It may here be pointed out that the interpretation we have put on the verse under comment is not a new one. AbuHayyan, the well-known author of Bahrul-Muhit and Ar-Raghib, the great lexicographer, agree with this view. The Bahrul-Muhit (vol. iii, p. 287) quotes Ar-Raghib as saying: "God has divided the believers into four classes in this verse, and has appointed for them four stages, some of which are lower than the others, and He has exhorted true believers not to remain behind any of these stages." This explanation shows that both these commentators of the Quranheld that, as hinted in this verse, the rank of prophethood was attainable by following the Holy Prophet. Similarly, the author of the well-known commentary Ruhul-Ma‘ani in explanation of this verse, writes as follows: "Prophethood is of two kinds, general and special. The special prophethood, viz. the Law-bearing prophethood is now unattainable; but the general prophethood still continues." In fact, it is only the prophethood with a new Law that has now ceased, the Quran being the final Law of God, but prophethood without a new Law continues and is certainly attainable by the followers of the Holy Prophet who has himself said: "If my son Ibrahim had lived, he would have become a Prophet" (Majah, ch. on Jana’iz).
It may also be noted that even if the word مع is rendered as "with" and not as "among", it will not make much difference, for the word "with" very often gives the sense of being one of the party. When you are with a people, you are one of them. Even in English the word "with" is used in that sense. For fuller discussion of the subject of prophethood, see 33:41.
Finally, the word "companions" occurring at the end of the verse should not be construed to mean that mere companionship is meant here; for the expression has been used to hint at an additional significance, viz. that those who sincerely and truly follow God and His Messenger will not only rank among the Prophets, etc., but will also form a sort of company or brotherhood with them.
a
4:14; 8:25.
b
1:7; 5:21; 19:59; 57:20.
628
The particle ma‘ denotes concomitance of two or more persons in one place or at one time; or in position, rank or status. It also implies the sense of assistance as in 9:40 (Mufradat). The particle has been used at several places in the Qur’an in the sense of fi meaning "among" (3:194 & 4:147).
629
The verse is important as it describes all the avenues of spiritual progress open to Muslims. All the four spiritual ranks—the Prophets; the Truthful; the Martyrs and the Righteous—can now be attained only by following the Holy Prophet. This is an honour reserved for the Holy Prophet alone. No other Prophet shares it with him. The inference is further supported by the verse which speaks of Prophets generally and says: And those who believe in Allah and His Messengers, they are the Truthful and the Martyrs in the presence of their Lord (57:20). When read together these two verses signify that, whereas the followers of other Prophets could only attain the rank of the Truthful, the Martyrs, and the Righteous and no higher, the followers of the Holy Prophet can rise to the rank of a Prophet also. The Bahrul-Muhit (vol. iii, p. 287) quotes Ar-Raghib as saying: "God has divided the believers into four classes in this verse, and has appointed for them four stages, some of which are lower than the other
ذَٰلِكَ ٱلْفَضْلُ مِنَ ٱللَّهِ ۚ وَكَفَىٰ بِٱللَّهِ عَلِيمًا
Commentary:
See note on the preceding verse.
542
Commentary:
See note on the preceding verse.