مِّنَ ٱلنَّبِيِّۦنَ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "مِّنَ ٱلنَّبِيِّۦنَ".
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
أُو۟لَٰٓئِكَ ٱلَّذِينَ أَنْعَمَ ٱللَّهُ عَلَيْهِم مِّنَ ٱلنَّبِيِّۦنَ مِن ذُرِّيَّةِ ءَادَمَ وَمِمَّنْ حَمَلْنَا مَعَ نُوحٍ وَمِن ذُرِّيَّةِ إِبْرَٰهِيمَ وَإِسْرَٰٓءِيلَ وَمِمَّنْ هَدَيْنَا وَٱجْتَبَيْنَآ ۚ إِذَا تُتْلَىٰ عَلَيْهِمْ ءَايَٰتُ ٱلرَّحْمَٰنِ خَرُّوا۟ سُجَّدًا وَبُكِيًّا ۩
17:108, 110; 32:16.
1:7; 4:70; 5:21; 57:20.
Some Commentators of the Qur’an think that the words, of the posterity of Adam, refer to Idris, and, whom We carried in the Ark with Noah, refer to Abraham, and the words, of the posterity of Abraham, refer to Ishmael, Isaac and Jacob; and the words, of the posterity of, are understood before the word Israel and refer to Moses, Aaron, Zachariah, Yahya and Jesus, all of whom have been mentioned in the preceding verses of the present Surah.
1:7; 4:70; 5:21; 57:20.
17:108,110; 32:16.
Commentary:
This verse explains two things:(1) The Prophets whose names have been mentioned in it were righteous and holy men. But in spite of the very exalted position they held they were ordinary mortals. Jesus, like them, too, was a Prophet of God and like them a mere mortal. There was nothing in him that could entitle him to some special position. (2) These righteous and holy men were Divine Prophets and as such sinless. The Jews in the Old Testament (Gen. 9:21-23; 19:31-38; 20:2; Exod. 32:1-4); and Christians in the New Testament (John 10:8) hurled at these paragons of piety and righteousness very filthy charges, the former in order to screen their own crimes and the latter in order to establish the exclusive sinlessness of Jesus. Special stress has been laid on their holiness in the verse under comment and it is in order to clear them completely of the charges attributed to them and also to demolish the wrong notion of the exclusive sinlessness of Jesus that the words "whom We guided and chose" have been used about them.
Some commentators of the Quran think that the words 'of the posterity of Adam' refer to Idris, and whom we carried in the Ark with Noah to Abraham, and the words, of the posterity of Abraham, refer to Ishmael, Isaac and Jacob, and the words, of the posterity of, understood before the word Israel, to Moses, Aaron, Zachariah, Yahya and Jesus, all of whom have been mentioned in the preceding verses of the present Surah.
a
1:7; 4:70; 5:21; 57:20.
b
17:108, 110; 32:16.
b
1:7; 4:70; 5:21; 57:20.
c
17:108,110; 32:16.
2200
Commentary:
This verse explains two things:(1) The Prophets whose names have been mentioned in it were righteous and holy men. But in spite of the very exalted position they held they were ordinary mortals. Jesus, like them, too, was a Prophet of God and like them a mere mortal. There was nothing in him that could entitle him to some special position. (2) These righteous and holy men were Divine Prophets and as such sinless. The Jews in the Old Testament (Gen. 9:21-23; 19:31-38; 20:2; Exod. 32:1-4); and Christians in the New Testament (John 10:8) hurled at these paragons of piety and righteousness very filthy charges, the former in order to screen their own crimes and the latter in order to establish the exclusive sinlessness of Jesus. Special stress has been laid on their holiness in the verse under comment and it is in order to clear them completely of the charges attributed to them and also to demolish the wrong notion of the exclusive sinlessness of Jesus that the words "whom We guided and chose" have been used about them.
Some commentators of the Quran think that the words 'of the posterity of Adam' refer to Idris, and whom we carried in the Ark with Noah to Abraham, and the words, of the posterity of Abraham, refer to Ishmael, Isaac and Jacob, and the words, of the posterity of, understood before the word Israel, to Moses, Aaron, Zachariah, Yahya and Jesus, all of whom have been mentioned in the preceding verses of the present Surah.
a
17:108, 110; 32:16.
d
1:7; 4:70; 5:21; 57:20.
1784
Some Commentators of the Qur’an think that the words, of the posterity of Adam, refer to Idris, and, whom We carried in the Ark with Noah, refer to Abraham, and the words, of the posterity of Abraham, refer to Ishmael, Isaac and Jacob; and the words, of the posterity of, are understood before the word Israel and refer to Moses, Aaron, Zachariah, Yahya and Jesus, all of whom have been mentioned in the preceding verses of the present Surah.