شَىْءٍ عَلِيمًا

4:35.

Commentary:

The first part of the verse means that: (1) One should not pray that God may give one the very thing which another man possesses; (2) One may, however, pray that God may bestow on one "the like of that" which has been given to another man; (3) That while praying, one should not keep in view any particular favoured person, wishing that God may make one like that particular person, for it may be the will of God to bestow His favours upon one in even a greater measure. One should only pray to God generally for His bounty and grace, for Allah’s bounty and grace are unbounded.

The words, Men shall have a share of that which they have earned, etc., contain the key to national progress and advance. Both men and women get what they earn and deserve. So we should not wish evil for others but should work and pray. This is the way to succeed in life and to win the pleasure of God. The words also reveal the equality of men and women so far as their work and reward are concerned.

Important Words:

خاتم النبیین (Seal of the Prophets). خاتم (Khatam) is derived from ختم. They say ختم الشیء او ختم علیه i.e. he sealed, stamped, impressed or imprinted the thing or he put the seal on it. This is the primary signification of this word. Or the primary signification of ختم (khatmun) is the act of covering over the thing. It also signifies the protecting of what is in a writing by marking or stamping a piece of clay upon it, or by means of a seal of any kind. ختم الشیء also means, he reached the end of the thing. ختم القرآن means, he recited the whole of the Quran. This is the secondary meaning of the word. Thus خاتم(khatam) means, a signet-ring; a seal or stamp and a mark; the end or last part or portion and result or issue of a thing; the hollow of the back of the neck. The words ختم (khatmun) and خاتم (khatim and khatam) are almost synonymous and mean a signet. خاتم (khatam) also signifies, embellishment or ornament, the best and most perfect (Lane, Aqrab, Mufradat, Fath & Zurqani). So the expression خاتم النبیین would mean, the Seal of the Prophets; the best and most perfect of the Prophets; the embellishment and ornament of the Prophets. Secondarily, the expression may also mean, the last of the Prophets.

Commentary:

Much confusion and misunderstanding seems to prevail as to what is the real spiritual status and position of the Holy Prophet as indicated by the expression خاتم النبیین i.e. the Seal of the Prophets. A careful study of the context, however, removes the prevalent misconception. At Mecca when all the Holy Prophet’s male children died in their childhood, his enemies taunted him with being أبتر (one who has no male issue), meaning that in the absence of male heirs to succeed him his movement would sooner or later come to an end (Muhit). In answer to this taunt of disbelievers it was emphatically declared in Surah Al-Kausar (الکوثر) that not the Holy Prophet but his enemies would remain issueless. After the revelation of Surah Al-Kausar the idea naturally found favour with the early Muslims that the Holy Prophet would be blessed with sons who would live to an adult age. The verse under comment removed that misconception inasmuch as it declared that the Prophet is not, never was, nor will ever be the father of any grownup young men (رجالmeaning grown-up young men). The verse under comment while appearing to be in conflict with Surah Al-Kausar in which not the Holy Prophet but his enemies have been threatened with being issueless, in reality seeks to set at rest doubts and misgivings to which this seeming contradiction gives rise. It says that the Holy Prophet is رسول الله i.e. the spiritual father of a whole Ummat and he is also خاتم النبیین signifying that he is the spiritual father of all the past and future Prophets. So when he is the spiritual father of all the believers and all Prophets, how can he be said to be أبتر i.e. issueless. But if the expression be taken to mean that the Holy Prophet is the last of the Prophets and that no Prophet will come after him, then the verse appears to be out of tune with the context and instead of refuting the objection of disbelievers that the Holy Prophet was issueless, supports and reinforces it.

Briefly, according to the meaning of the word خاتم the expression خاتم النبیین can have four possible meanings:

(1) That the Holy Prophet was the Seal of the Prophets, i.e. no Prophet, past or future, can be regarded as true unless his prophethood bears the seal of the Holy Prophet. The prophethood of every past Prophet must be confirmed and testified to by the Holy Prophet and nobody can attain to prophethood after him except by being his أمتی (follower). All claims to prophethood must be judged and tested by reference to the revelation received by the Holy Prophet and to his teachings.

(2) That the Holy Prophet was the best, the noblest and the most perfect of all the Prophets and that he was also a source of embellishment for them (Zurqani, Sharah Mawahibul-Ladunniyya).

(3) That the Holy Prophet was the last of the Law-bearing Prophets. This interpretation has been accepted by many eminent Muslim theologians, saints and savants such as Ibn ‘Arabi, Shah Wali-Allah, Imam ‘AliQari, Mujaddid Alif Thani, etc. According to these great scholars and saints، no Prophet can come after the Holy Prophet who should abrogate his Millah or should not be in his Ummah (Futuhat, Tafhimat, Mukatabat & Yawaqit wal Jawahir). ‘A’ishah, the talented spouse of the Holy Prophet, has removed all ambiguity about the meaning of the expression خاتم النبیین. She is reported to have said: قولوا انه خاتم النبیین ولا تقولوا لا نبی بعدہ i.e. Say that he (the Holy Prophet) is خاتم النبیین but do not say that there will be no Prophet after him (Manthur). This saying of ‘A’ishah makes it quite clear that the expression خاتم النبیین and لانبی بعدہ were considered by her to be contradictory to each other in meaning and significance.

(4) That the Holy Prophet was the last of the Prophets, but only in this sense that all the qualities and attributes of prophethood found their most perfect and complete consummation and expression in him; خاتم in the sense of being the last word in excellence and perfection is of common use.

Moreover, the Quran clearly speaks of the advent of Prophets after the Holy Prophet. The following two verses leave no ambiguity on this point:

And whoso obeys Allah and this Messenger of His shall be among those on whom Allah has bestowed His blessings, namely, the Prophets, the Truthful, the Martyrs and the Righteous. And excellent companions are these (4:70).

O children of Adam! if Messengers come to you from among yourselves, rehearsing My Signs come unto you, then whoso shall fear God and do good deeds, on them shall come no fear nor shall they grieve (7:36).

The Holy Prophet himself was clear in his mind as to the continuity of prophethood after him. He is reported to have said: "If Abraham (his son) had lived long, he would have been a Prophet" (Majah, Kitabul-Janai’z), and, "Abu Bakr is best of men after me, except that a Prophet should appear" (Kanzul-‘Ummal).

3:30; 40:150.

9:26.

Important Words:

حمیة (prideful indignation) is inf. noun from حمی which means, he refused to bear or endure or tolerate wrongful treatment. They say حمی عنه او منه i.e. he was ashamed, and he disdained or scorned to do it. حمی علیه means, he was angry with him. حمیة(syn. أنفة and غیرة) means, disdain, scorn or indignation; jealousy; indignation which is the result of a feeling of pride (Lane & Aqrab).

Commentary:

The verse means that against their own tradition and usage that access to, and the circuit of, the Ka‘bah was not to be prevented in the four Sacred Months, the pagans of Mecca, from a false sense of dignity and national pride, had made it a point of honour with them not to allow Muslims to enter Mecca and perform the Lesser Pilgrimage (عمرة). But "Allah sent His tranquillity" upon the Muslims and though they were greatly upset over the seemingly humiliating terms of the Treaty, yet in deference to the command of their noble Master they bore it all with becoming restraint and patient and did not abandon the path of rectitude and righteousness under the most severe provocation. The Companions of the Holy Prophetalone were capable of setting such a noble example.