Topic: Nearness To Allah (Wasal)
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يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ وَٱبْتَغُوٓا۟ إِلَيْهِ ٱلْوَسِيلَةَ وَجَٰهِدُوا۟ فِى سَبِيلِهِۦ لَعَلَّكُمْ تُفْلِحُونَ
17:58.
9:41; 22:79.
وَسِيْلَة (Wasilah) 意指接近一事物的一种方法; 帝王赐予的荣誉品位; 学衔或等级;密切关系, 一种连系或关系 (Lane)。这个单词的意思并不是 “安拉和人类之间的一个中间人 (说情人)”。这后一个意义非但阿拉伯文中无此用法, 而且与
«古兰经» 教义和穆圣的言论也是相反的。一般在 “唤礼” 之后的那句祈祷中有这句话, “安拉啊! 给予穆罕默德 وَسِيْلَة (Wasilah) 吧,” 意思是, 愿安拉赐予穆圣日趋接近他的恩惠, 而不是穆圣可以要某人在他和安拉之间作一个说情人。
17:58.
9:41; 22:79.
Wasilah signifies, a means of access to a thing; honourable rank with a king; degree; affinity, a tie or connection (Lane). The word does not mean "an intermediary between God and man." This latter meaning is not only unsupported by the usage of the Arabic language, but is also opposed to the Qur’an and the sayings of the Holy Prophet. The prayer after the usual 'Call to Prayer' includes the words, "O God! Give Muhammad Wasilah," meaning that God may vouchsafe to the Prophet increasing nearness to Himself, and not that the Prophet may have someone to act as intermediary between him and God.
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.
c
17:58.
d
9:41; 22:79.
376
وَسِيْلَة (Wasilah) 意指接近一事物的一种方法; 帝王赐予的荣誉品位; 学衔或等级;密切关系, 一种连系或关系 (Lane)。这个单词的意思并不是 “安拉和人类之间的一个中间人 (说情人)”。这后一个意义非但阿拉伯文中无此用法, 而且与
«古兰经» 教义和穆圣的言论也是相反的。一般在 “唤礼” 之后的那句祈祷中有这句话, “安拉啊! 给予穆罕默德 وَسِيْلَة (Wasilah) 吧,” 意思是, 愿安拉赐予穆圣日趋接近他的恩惠, 而不是穆圣可以要某人在他和安拉之间作一个说情人。
a
17:58.
b
9:41; 22:79.
671
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.
b
17:58.
c
9:41; 22:79.
743
Wasilah signifies, a means of access to a thing; honourable rank with a king; degree; affinity, a tie or connection (Lane). The word does not mean "an intermediary between God and man." This latter meaning is not only unsupported by the usage of the Arabic language, but is also opposed to the Qur’an and the sayings of the Holy Prophet. The prayer after the usual 'Call to Prayer' includes the words, "O God! Give Muhammad Wasilah," meaning that God may vouchsafe to the Prophet increasing nearness to Himself, and not that the Prophet may have someone to act as intermediary between him and God.
وَٱلَّذِينَ يَصِلُونَ مَآ أَمَرَ ٱللَّهُ بِهِۦٓ أَن يُوصَلَ وَيَخْشَوْنَ رَبَّهُمْ وَيَخَافُونَ سُوٓءَ ٱلْحِسَابِ
After faithfully discharging their duties to God, the believers fulfil the obligations they owe to His creatures. The observance of these two duties constitutes the basis on which the whole fabric of religion stands.
Commentary:
This verse contains a few more signs of "the men of understanding" mentioned in v. 20. After fulfilling their covenant with God and establishing a true and real connection with Him, they turn to His creatures and form a true connection with them also, in the manner and to the extent prescribed by God. Thus, after faithfully discharging their duties to God, they fulfil the obligations they owe to His creatures; and for the performance of this double duty and the fulfilment of the twofold covenant, they make use of the means created by Him.
The expression, fear their Lord, means that after having established a true relationship with God and man, they are ever on their guard lest it should be broken through negligence on their part.
The verse thus embodies another sign of "the men of understanding." Whereas, on the one hand, they are watchful and anxious lest they should be deprived of the nearness of God after they have once attained it, on the other, they fear lest they should incur the displeasure of God by showing laxity in the performance of their duty to their fellow beings. See also 2:28.
1633
Commentary:
This verse contains a few more signs of "the men of understanding" mentioned in v. 20. After fulfilling their covenant with God and establishing a true and real connection with Him, they turn to His creatures and form a true connection with them also, in the manner and to the extent prescribed by God. Thus, after faithfully discharging their duties to God, they fulfil the obligations they owe to His creatures; and for the performance of this double duty and the fulfilment of the twofold covenant, they make use of the means created by Him.
The expression, fear their Lord, means that after having established a true relationship with God and man, they are ever on their guard lest it should be broken through negligence on their part.
The verse thus embodies another sign of "the men of understanding." Whereas, on the one hand, they are watchful and anxious lest they should be deprived of the nearness of God after they have once attained it, on the other, they fear lest they should incur the displeasure of God by showing laxity in the performance of their duty to their fellow beings. See also 2:28.
1434
After faithfully discharging their duties to God, the believers fulfil the obligations they owe to His creatures. The observance of these two duties constitutes the basis on which the whole fabric of religion stands.
أُو۟لَٰٓئِكَ ٱلَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَىٰ رَبِّهِمُ ٱلْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ وَيَرْجُونَ رَحْمَتَهُۥ وَيَخَافُونَ عَذَابَهُۥٓ ۚ إِنَّ عَذَابَ رَبِّكَ كَانَ مَحْذُورًا
معلوم ہوتا ہے اس جگہ معبود انِ باطلہ سے مراد وہ نبی یا فرشتے ہیں جن کو مشرک خداتعالیٰ کا شریک قرار دیتے تھے ورنہ بتوں پر یا ادنیٰ لوگوں پر یہ آیت کسی طرح چسپاں نہیں ہو سکتی۔
The verse may refer to angels, Prophets and saints whom some people worship as gods.
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.
2
معلوم ہوتا ہے اس جگہ معبود انِ باطلہ سے مراد وہ نبی یا فرشتے ہیں جن کو مشرک خداتعالیٰ کا شریک قرار دیتے تھے ورنہ بتوں پر یا ادنیٰ لوگوں پر یہ آیت کسی طرح چسپاں نہیں ہو سکتی۔
1987
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.
1625
The verse may refer to angels, Prophets and saints whom some people worship as gods.