Indexed OCR Text

47
Surah Al-A'raf : 7 : 152 - 156
اَتُهُلِكُنَا بِمَا فَعَلَ السُّفَهَاءُ مِنَّا إِنَّ هِىَ إِلَّ فِتُتَنُكَ ، نُضِلُّ بِهَا
مَنْ تَشَاءُ وَ تَهْدِىُ مَنْ تَشَآءُ، أَنْتَ وَلِيُّنَا فَاغْفِرْلَنَا وَارْحَمُنَا
وَأَنْتَ خَيْرُ الْغُفِرِيْنَ ﴿١٥٥) وَاكْتُبُ لَنَا فِيْ هَذِهِ الدُّنْيَا حَسَنَةً
وَ فِى الْآخِرَةِ إِنَّا هَدْنَا إِلَيْكَ، قَالَ عَذَابِىٌ أُصِيْبُ بِهِ مَنْ آَشَاءُ"
وَرَحُمَتِيُ وَسِعَتُ كُلَّ شَىْءٍ فَسَاكُبُهَا لِلَّذِيْنَ يَتَّقُونَ وَيُؤْتُّونَ
الزَّكُوَةَ وَالَّذِيْنَ هُمْ بِالْتِنَا ◌ُؤْمِنُونَ ﴿١٥٦)
Surely, those who have taken the calf (as god) upon
them shall befall the wrath of Allah, and humiliation in
the worldly life. And that is, how we recompense the
fabricators. [152] And those who have done evil deeds,
then have repented thereafter, and have believed -
surely after that your Lord is most Forgiving, very
Merciful. [153] And when the fury of Musa quieted down,
he picked up the Tablets, and in its contents there was
guidance, and mercy for those who are fearful before
their Lord. [154] And Musa selected seventy men from
his people for Our appointment. Later when the earth-
quake seized them, he said, "My Lord, had it been Your
will, You could have destroyed them earlier, and me
too. Would You destroy us for what the foolish among
them have done? It is nothing but a trial from You,
wherewith you let go astray whom You will, and give
guidance to whom You will. You are our protector, so
forgive us, and have mercy on us and You are the best
among those who forgive. [155] And write for us good in
this world and in the Hereafter. We turn to You in
repentance." He said, "As for My punishment, I afflict
with it whom I will. And My mercy extends to every-
thing. So, I shall write it for those who fear, and pay
Zakah, and those who do believe in Our verses. [156]
The first verse (152) has warned those who took to the worship of
the calf and persisted in it, of their sad fate in the Hereafter, and of
disgraceful life in this world.
The worldly life is also affected by the sinful deeds
A part of punishment of some sins is also given in this life. This is

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Surah Al-A'raf : 7 : 152 - 156
what happened to Samiri. The Prophet Musa ,WJILL commanded him
to live apart from the people not touching any one with his hand nor
is he touched by any one of the people. Consequently for the rest of his
life he lived a deserted life of seclusion, walking about with animals.
No human did come near him.
Al-Qurtubi has reported on the authority of the Companion
Qatadah that his punishment from Allah was that whenever he
touched someone or was touched by anyone of the people both suffered
from fever. The author of Ruh al-Bayan has observed that the symp-
toms of this disease are still inherited by his generations. This verse
has ended with this sentence. ◌َوَكَذْلِكَ نَجْزِى المفترِين "And this is how we recom-
pence the fabricators." The Sheikh Sufyan ibn 'Uyainah has said that
those who invent new things in the Shari'ah (take to Bid'ah) also
commit the sin of fabrication and deserve such punishment. (Mazhari)
Imam Malik has also inferred from this verse that those who
invent new practices in the Shari'ah deserve the same punishment of
Allah's wrath in the Hereafter and disgrace in this life. (Qurtubi)
The verse 153 speaks of the people who repented to Allah for their
sin after the admonitions of their Prophet, and fulfilled the formidable
condition of killing each other for their forgiveness. They killed each
other as was stipulated in the command of Allah for their forgiveness
by Allah. The Prophet Musa , WILL called them to him and informed
them that Allah had accepted their repentance. The people killed in
this combat were awarded martyrdom while those who survived were
forgiven by Allah. This implies that those who get themselves involved
in sinful acts, if repent to Allah and correct their belief, Allah forgives
them in His mercy with no regard to the gravity of the act. It is, there-
fore wise to turn to Allah in repentance instantly after every sinful
act.'
The verse 154 describes that the Prophet Musa >JI u lifted up the
tablets of the Torah which contained guidance and blessing for those
who feared Allah. The Arabic word: 22 'Nuskha' rendered as contents
signifies a writing copied from a book or other writings. There are
certain reports that inform us that the tablets had broken at the time
the Prophet Musa WI ol had put them away quickly. This time Allah
gave him the Torah written on some other material.

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Surah Al-A'raf : 7 : 152 - 156
Seventy people and their Death
The verse 155 describes an unusual event. After the Prophet Musa
JIals brought the Torah for his people and bade them to follow it,
they, being a crooked and pretentious people, said that they were not
sure of it's being the word of Allah, and that the Prophet Musa WILL
might have written it himself. He prayed to Allah for making them
certain about it. Allah said to Musa >JILL that he should choose
seventy men out of his people and bring them to the mount of Sinai,
He shall make them hear the word of Allah which was done as was
promised. But they said that they were not certain of the voice heard
by them as being the voice of God - 'We shall believe only when we see
Allah vividly.' Since this demand was based on ignorance and obsti-
nacy, they evoked the wrath of Allah. They were caught by the earth-
quake from beneath and by a thunder clap from above. Instantly they
fell down on the ground as senseless as dead.
The word used in Surah Al-Baqarah while describing this event is
(acl) which signifies thunder, while in this verse the word (,) has
been used which denotes earthquake. The two words can be reconciled
by assuming that they were punished by both the thunder and the
earthquake. In short, they looked like dead, or perhaps they were
really dead. The Prophet Musa JI u was extremely aggrieved by
this incident. Firstly, because they were all prominent personalities of
the Israelites, secondly, he did not know how he would face his people
on his return. They woud blame him with the murder of all these
people, and would even kill him. The Prophet Musa >Jude said to
Allah, 'O, my Lord, I know that it is not your will to kill them, as they
could be killed at earlier occasions more suited to their destruction.
They could be drowned with Pharaoh, or killed at the time of calf-
worship, but you did not do so. I am sure that You do not want them
dead, but You aim at giving them warning in this way. Besides, You
cannot kill all of us for the bad deeds done by some foolish people.' He
also said, "O my Lord, I know this is just a trial from You. You let
some people go astray with Your test and give guidance to some others
who percieve the wisdom and lesson inherent in them. I am also
among those who know that You are The Wise and All-Knowing. You
are the Most Merciful of all and the Most-forgiving. O my Lord, forgive
the insolence shown by these people." As a result of his prayer, all the

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Surah Al-A'raf : 7 : 152 - 156
seventy men were raised to life.
The verse 156 contains the last portion of the prayer. It said: G c&t;
And write for us good in this world and in" فِيُ هُذِهِ الدُّنْيَا حَسَنَةً وَفِى الْآخِرَةِ إِنَّ ◌ُدْنًا إِلَيْكَ
the Hereafter. We turn to you in repentance." Allah Almighty
answered in response to this request:
عَذَابِىٌ أُصِيبُ بِهِ مَنْ أَشَاءُ وَرَحْمَتِىْ وَسِعَتْ كُلَّ شَىءٍ فَسَأَكْتُبُهَا لِلَّذِيْنَ
◌َتَّقُونَ وَيُؤُونَ الزَّكُوَةَ وَالَّذِيْنَ هُمُ بِالْتِنَا يُؤْمِنُونَ .
"As for My punishment, I afflict with it whom I will. And My
Mercy extends to everything. So I shall write it for those who
fear, and pay Zakah and those who do believe in Our verses".
That is, though all the disobedient deserve the punishment of
Allah but out of His mercy, which encircles everything, even the
wrath of Allah, He afflicts with His punishment only a few whom He
wills. His mercy is as great as includes everything, even those who
rebel Allah and deny Him are shown some of His mercy, though it is
limited to this world alone. When His mercy is so covering that it
includes even the disobedient, He will surely write it for those who
deserve it by fearing Allah, paying Zakah and by believing in His
verses. Then the Prophet Musa WI uke was given the good news of it's
acceptance.
The Commentators have varied opinion about the above interpret
ation of this prayer. This verse has no indication of the acceptance of
his prayer in clear words as in other cases the approval of his prayers
has been clearly mentioned. For example, the approval of his prayer
has been mentioned in these words at another occasion (20:36): 33's
aff""O Musa you are given what you asked for." It is mentioned in
another verse (10:89) a1 (O! Musa and Harun) your prayer has
been accepted." At this occasion (7:156), no mention of such approval
has been made. Some commentators have, therefore, suggested that
this prayer of the Prophet Musa WI ul was not accepted in favour of
the Israelites, rather, it was accepted in favour of the Muslim Ummah.
The author of Ruh al-Ma'ani has, however, said it to be a remote
possibility.

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Surah Al-A'raf : 7 : 152 - 156
The correct interpretation, therefore, is that the Prayer of the
Prophet Musa was comprised of two requests. The first, was of mercy
and forgiveness for those who were punished, and second for writing
the good for him and his people both in this world and in the Here-
after. The acceptance of the first request is mentioned in this verse
while the answer to the second request has been mentioned in the next
verse (157). In response to his first request he was told that Allah does
not punish every one who acts sinfully. He punishes only a few whom
He will for their transgession. Therefore these people also shall not be
punished. His Mercy is as great as covers every creation of Allah. Even
those who are punished are not completely deprived of His mercy,
since they could get harder punishment than they got. Allah has all
the powers to do everything He wills.
The Satan claimed that according to this verse he was also the
subject of His mercy because His mercy is said to be extending to
everything and he was one of 'everything.'
My teacher, the Sheikh Anwar Kashmiri has said that this verse
has indicated that His mercy can encircle every thing. It did not say
that His mercy shall encircle everything. In another verse of the Holy
Qur'an it has been said in more clear words:
فَإِنٌ كَذَّبُوْكَ فَقُلُ رَبُّكُمْ ذُورٌ رَحُمَةٍ وَاسِعَةٍ وَلاَ مُرَدُّ بَأْسُهُ عَنِ الْقَوْمِ الْمُجْرِمِيْنَ
"If they disbelieve in you say: 'Your Lord has all-
encompassing mercy; but His punishment cannot be warded
off from the evil-doers-6:147."
This has made it clear that vastness of His mercy does not
preclude the sinners from being punished by Him.
In short, the first part of the invocation of the Prophet Musa de
Ji in favour of these people for mercy and forgiveness was instantly
granted, but the second part asking for writing the perfect favour of
Allah both in this world and in the Hereafter was stipulated with
certain conditions. That is, as far as this world is concerned Allah can
make His mercy common to all without regard to their belief or disbe-
lief, but the Hereafter is a distinct world where His Mercy shall be
limited only to those who fulfil certain conditions. Firstly, those who

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Surah Al-A'raf : 7 : 157
fear Allah and take to piety that is, they fulfil all their religious obliga-
tions and avoid things forbidden by Allah, and pay Zakah regularly
out of their earnings, and thirdly, those who, firmly believe in His
verses without offering any pretences or false interpretations to them.
If these people too, fulfil the above conditions, the perfect favour shall
be written for them both in this world and in the Hereafter.
The next verse, however, has indicated that people who shall
perfectly fit the above description will be those coming after them in
the last age, and follow the last Prophet, consequently deserving the
perfect Mercy or favour of Allah. According to the report of Qatadah
cited above, the Satan claimed that he also deserved the Mercy of
Allah, for His Mercy extends to everything but the condition of 'Iman
(belief) etc. specified in the verse excluded him. Similarly, the Jews
and the Christians claimed that they too believed in Allah and paid
Zakah, therefore, they shall also get the perfect Mercy of Allah in both
the worlds. The next verse, however, included the condition of belief in
the last Prophet and in the verses of the Qur'an. This has excluded
the Jews and the Christians who did not believe in the Holy Prophet
Verse 157
الَّذِيْنَ يَتَّبِعُونَ الرَّسُولَ النَّبِقَ اُلُتِقَ الَّذِى يَجِدُوْنَهُ مَكْتُبًا
◌ِنْدَ هُمُ فِى الَّوْرِيةِ وَاُلِنْجِيْلِ يَأْمُهُمْ بِالْعَرُفِ وَيَنْهُهُمُ عَنٍ
المُكِرِ وَيُحِلُ لَهُمُ الطَّبِِّتِ وَيُحَدِّمُ عَلَيْهِمْ الْخَبِثَ وَيَضَعُ عَنْهُمْ
إِصْرَهُمُ وَالْآَغُلِلَ الَّتِىُ كَانَتْ عَلَيْهِمُ، فَالَّذِيْنَ امَنُوا بِه
وَعَزَّرُهُ وَنَصَرُوهُ وَاتَّبَعُوا التُّؤْرَ الَّذِىّ أُنْزِلَ مَعَةَ أُولَئِكَ هُمُ
ع
الْمُفْلِحُونَ
Those who follow the Messenger, the Ummi (unlettered)
prophet whom they find written with them in the
Torah and the Injil (The gospels), and who bids them
the Fair and forbids the Unfair, and makes pure things
permissible for them and makes inpure things prohib-

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Surah Al-A'raf : 7 : 157
ited to them, and relieves them of their burden, and of
the shackles that were upon them. So, those who
believe in him and strengthen him, and help him and
follow the light sent down with him, those are the ones
who are successful." [157]
The Distinct virtues of the Muslim Ummah
This verse speaks of the people who, in actual sense, deserve the
perfect Mercy and complete favour of Allah asked by the Prophet Musa
Wul de for his people. It said that the people fulfilling the conditions,
referred to in the previous verse, in real sense are those who follow the
unlettered Messenger of Allah. The verse, while speaking of these
people, described certain distinctive qualities of the Holy Prophet .
Then the verse enjoined not only belief in him but also following the
commands and practice of the Holy Prophet . This makes us uder-
stand that in conjunction with belief in Allah, practicing the Sunnah
(the practices) and the Shari'ah (The Law) of the Holy Prophet & is
imperative for eternal success in the Hereafter.
The phrase ◌ّالرَّسُولَ النَّبيَّ الْأُمِّي "The Messenger, the unlettered prophet",
has mentioned three qualities of the Holy Prophet . The Arabic
word: ¿= 'Ummi rendered as unlettered signifies a person who does not
know the art of reading and writing. The Holy Qur'an has referred to
the Arabs as: @%'Ummiyy in' because the Arabs generally had very
little to do with reading and writing. Being incapable of reading and
writing is, obviously not a quality, rather it is an indication of imper-
fection. No matter how unusual it may seem, the same sign of imper-
fection has come to serve the Holy Prophet & as a sign of his perfec-
tion of the highest degree, taking in view the unparalled erudition and
exemplary wisdom and learning preached and demonstrated by him.
A demonstration of perfect wisdom, showing wise practices and
behaviour by a man of letters is considered to be a fruit of his educa-
tion, but when these and many other attributes of perfections of the
highest humanly imaginable degree come out of a personality, who did
not even know how to read and write, makes it as bright a miracle as
daylight. It is more surprising when we see him living in Makkah
(Mecca) for forty years without ever having any opportunity to learn.
Exactly when he is forty years of age, suddenly he starts speaking
things of such great wisdom and, in such a linguistic style and diction

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Surah Al-A'raf : 7 : 157
that none in the world could produce a match of even the smallest part
of this word - the Qur'an. 1 This is, indeed, a self-evident witness
affirming that the Holy Prophet was the true Messenger of Allah
and Qur'an, the true word of Allah. The quality of being unlettered,
therefore, may be a defect for others but for the Holy Prophet , it is a
commendable attribute.2
The fourth quality of the Holy Prophet & mentioned in this verse
is that they shall find him written in the Torah and the Injil (Evangel).
It may be noted that the verse did not say that they will find his
attributes or indications written in the Books. It said that they will
find him written in their revelations. It is an implicit indication that
the attributes and qualities of the Holy Prophet & mentioned in the
Torah or the Injil shall be so expressive and with as clear details as
seeing them will be similar to seeing the Holy Prophet & himself. The
mention of the Torah and the Injil, without a reference to the Zabur
(The Book revealed to the Prophet Dawud [David]) is because the
Christians and the Jews believed in them, otherwise Zabur also
contained the description of the Holy Prophet.
The Holy Prophet & in the early Books
The Present versions of the Torah and the Injil, having undergone
great changes and distortions have lost their essential quality of being
original and trustworthy. Despite this fact, they still contain expres-
sions bearing reference to the Holy Prophet . Besides, it is obvious
that the Holy Qur'an had declared, in definite terms, that the Torah
and Injil contained the descriptions of the Holy Prophet @ . The Jews
and the Christians living in the period of the Holy Prophet would have
used this Qur'anic claim against the Prophet and the Muslims, in
case this claim could be proved as not corresponding to reality. We find
that neither did the Jews nor the Christians ever try to refute this
1. The author here, refers to a verse of the Holy Qur'an (2:23) throwing a
challenge to the whole world to produce a surah (chapter) comparable to any
of the Qur'anic Surahs. Inability in meeting this challenge by the Arabs who
were as boastful of their oratory as to call the whole mankind excepting
themselves, the Ajam signifying a dumb person is certainly a clear evidence
of the miraculous character of the Holy Qur'an. (Translator)]
2. The verse under discussion has mentioned this attribute along with as great
attributes as Messenger and Prophet. This Qur'anic witness is enough to
show that his being unlettered was equally a great attribute of the Holy
Prophet . (Translator)]

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Surah Al-A'raf : 7 : 157
claim, which is a witness of the truth that the Torah and the Injil
current in that period contained transparent references to the Holy
Prophet . Otherwise, the Jews and the Christians would have used
it as against this Qur'anic claim.
It may be noted that some of the attributes and qualities of the
Holy Prophet mentioned in these books have been reported in the
Holy Qur'an with reference to the Torah and the Injil, while some
other attributes have been reported in the Holy Traditions (Hadith) by
those new Muslims who read them in these book themselves, and later
they had converted to Islam after reading such descriptions.
Al-Baihaqi has reported the following event in Dala'il-al-
Nubuwwah. The Companion Anas e Il go, has reported that a boy
from the Jews was in the service of the Holy Prophet . Once he was
sick, the Holy Prophet & went to his house where he saw the father of
the lad reciting some parts of the Torah beside his bed. The Holy
Prophet said to the father, "I bid you to tell me by the pledge of
Allah if you find descriptions in the Torah indicating my coming as a
prophet and referring to my attributes?" He negated it. The son
instantly said "O Prophet of Allah, my father is wrong. We find you
and your attributes mentioned in the Torah. I bear witness that there
is no god but Allah and that you are the Messenger of Allah." The Holy
Prophet ¿ bade his Companions that they should perform his funeral
ceremonies, after his death, according to Islam because he was a
Muslim, after this witness. (Mazhari)
Sayyidna 'Ali e Ul , has reported that the Holy Prophet owed
some money to a Jew. He demanded the Prophet to pay him the money
back and said to him in a harsh tone that he will not let him go until
he gets his money back. The Holy Prophet @ said to him that the Jew
had a right on him, and sat down by him saying that he will not go
until he lets him go willingly. The Holy Prophet & remained there for
the whole day and night. He offered the Zuhr, 'Asr, Maghrib and 'Isha',
and Fajr of the next day (from mid day to the next morning). The
Companions were greatly annoyed at this behaviour from the Jew.
They were secretly admonishing the Jew so that he may let the
Prophet go. The Holy Prophet @ having some idea asked them of what
they were doing. They said that it was unbearable for them to see the

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Surah Al-A'raf : 7 : 157
Prophet in the custody of a Jew. The Holy Prophet said to them,
"My Lord has prohibited me from doing wrong to any one under the
covenant."
Next morning, the Jew who was highly impressed by this remark-
able experience, came to the Holy Prophet - and declared:
أَشْهَدُاَنُ لَّ إِلهَ إِلَّ اللّهُ وَاشْهَدُ أَنَّكَ رَسُولُ اللهِ
"I bear witness that there is no god but Allah, and I bear
witness that you are the Messenger of Allah."
Subsequent to this declaration of his faith in Allah he said that by
detaining the Prophet ; he meant nothing but to test the truth of his
attributes mentioned in the Torah. He said that he had read the
following description concerning him in the Torah. He also declared to
give away half of his wealth in the way of Allah. The description given
by him is this:
'Muhammad, the son of 'Abdullah. He shall be born in Makkah.
The place of his migration shall be Madinah. His country will be Syria.
He shall neither be a man of harsh temperament, nor shall he speak
roughly. He shall not make noise in bazars. He shall be away from the
acts of immodesty."
He said that he found out the truth of this description in him. He
was a wealthy person, and half of his wealth was a considerable
amount for the Muslims. (The above incident has been reported by Mazhar with
reference to Dala'il al-Nubuwwah by Baihaqi)
Imam al-Baghawi has reported on the authority of Ka'ab Ahbar
that the Torah contained the following description with regard to the
Holy Prophet
"Muhammad is the Messenger and chosen servant of Allah.
He is neither a man of harsh temperament nor is he a man of
disagreeable speech. He does not cry in bazars, nor does he
return ill when ill is done to him. He forgives or ignores the
wrong-doers."
"His birth place is Makkah and his migration shall be to
Taybah (Madinah). His country is Syria and his people shall
be hammadin. That is they shall praise Allah when in comfort
and when in trouble. They shall say Takbir when ascending in

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their travel. They shall watch the shadows in order to ascer-
tain proper time of their prayers."
"He shall wear a sheet of cloth round his waist and keep his
hands and feet clean with ablution (Wudu). His man calling
for prayer shall raise his voice in the air. In battle fields they
shall line up as closely as in prayers. At nights their recita-
tions shall be heard like humming of the bees."
Ibn 'Asakir and Ibn Sa'd have cited full chain of narrators saying
that Sahl Maula Khuthaimah has informed that he had read the
following description concerning the Holy Prophet @ in the Injil
(Evangel):
"He shall neither be short nor shall he be tall. Colour shall be fair,
hair, in two locks. He shall bear a seal of prophethood on his body
between shoulders. He shall not accept alms, shall ride on camel and
by himself shall he milk the goat, and wear the patched clothes."
"He shall be in the line of Isma'il. His name shall be Ahmad:
Ibn Sa'd in his book 'Tabaqat', Darimi in his Musnad and Baihagi
in his book Dala'il al-Nubuwwah have reported on the authority of
Sayyidna 'Abdullah ibn Salam, who was a great scholar of the Jews.
He said that Torah had contained the following description with
regard to the Holy Prophet .
"O Prophet, We have sent you as a witness over all the
nations of the world, as the bearer of good tidings to the right-
eous, as a warner to the wrong doers and as Protector of the
Ummiyyin' the unlettered Arabs. You are My Messenger and
servant. I have named you, 'Mutawakkil' (One who trusts
Allah). You are neither a man of harsh temperament, nor
quarrelling, nor crying in the markets. You do not return evil
in response to evil, rather forgive or ignore the wrong-doers.
Allah shall not let him die until he sets the crooked right and
make them believe in Allah exclusively, until he makes the
blind eyes see, dumb ears hear and sealed hearts open."
Şahin al-Bukhari also contains a similar description on the
authority of Sayyidna 'Amr ibn al-'As at All yo, . Besdes, al-Baihaqi has
reported the following statement in Dala'il-al-Nubuwwah, on the
authority of Wahb ibn Munabbih, the great scholar and expert in the

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early books.
"Allah revealed to the Prophet Dawud (David) in the Zabur as
follows: 'O, Dawud, there shall come a Prophet after you. His
name shall be Ahmad. I shall never be displeased with him,
nor he shall ever be disobedient to me. I have forgiven all of
his errors and omissions. I have enjoined upon his people, the
optional as well as the obligatory prayers that I had enjoined
upon the early Prophets. On the day of judgement they shall
come before me having the light similar to the light of the
early prophets. O Dawud, I have blessed Muhammad and his
people with excellence over the people of other prophets. I
have favoured them with six special concessions which I did
not concede to the early people. They shall not be punished for
their inadvertent omissions. I shall forgive their unintentional
sins if they seek My forgiveness. The money they shall spend
willingly in My way, I shall give them manifold in return in
this world also."
Those who shall say arefew u "We belong to Allah, and to
Him we are to return," when ever they are faced with some
distress, I shall turn their distress into blessing and mercy
and a means of his guidance to paradise. I shall accede to
their invocations, sometimes, by giving them what they asked
for, and sometimes, by storing their prayers to be granted on
the Day of Judgement." (Ruh-al-Ma'ani)
The above are only a few out of hundreds of such Traditions which
have been collected by the religious scholars in separate volumes,
among them is Sheikh Rahmat Allah Kairanvi of India who has dealt
with this subject thoroughly in his book 'Izhar al-Haqq'. He has given
specific examples of such descriptions found in the current versions of
the Bible, despite the fact that they have been robbed of their origi-
nality through innumerable changes and distortions by the Judo-
Christian theologians. The Urdu version of this remarkable work has
been published in Pakistan. 1
Some additional attributes of the Holy Prophet # have also been
1. By the grace of Allah, I have the honour of rendering this work into
English. Three volumes of the English version have been published in
London. (Translator)

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Surah Al-A'raf : 7 : 157
included in the descriptions found in the Torah and the Injil, among
them is his attribute of bidding good to people and preventing them
from evil. آمَرُبِالْعُرُوُفٍ وَ نَهِى عَنِ الْمُكَر ,.The Arabic term Ma'ruf literally signifies
something recognized, acknowledged or known, while the term:
'munkar' signifies strange, or unrecognized. That is, Ma'ruf refers to
the acts which are known and recognized in Islam while Munkar
refers to the acts which are not recognized or known. This has indi-
cated that the act which was recognized by, or known to, the people of
the first century of Islam shall only be considered as good-deed other-
wise it shall be termed as 'munkar' or rejected. This, in turn, makes us
understand that any act, not approved by the Companions and their
disciples (t , bo) cannot be considered as good-deed with no regard
to how positive or agreeable it looks. The authentic Traditions have,
therefore, termed the acts not acknowledged or approved by the
Companions and their disciples as innovated acts (Etxe) or 'bid'ah'
(innovation). In the next phrase of the verse the Holy Prophet @ has
been described as having the attribute of inviting people to good and
يَأْمُرُهُمْ بِالْمَعُرُوفِ وَيُنْهَاهُمُ عَنِ المُنكَرِ : preventing them from evil. The verse (7:157) said
"Who bids them the Fair and forbids the Unfair."
This attribute has been, a common attribute of all the Prophets, as
it had to be, because the very purpose of their being ordained by Allah
is to guide people to good and prevent them from evil. There must be
some reason in describing this attribute as a distinct feature of the
Holy Prophet . A little reflection on his effective way of preaching,
and speaking to people according to their state of mind is enough to
show the distinction. The Arab bedouins who knew nothing except
grazing the camels and goats were spoken to in such a simple and
candid terms that made them understand effortlessly even complex
and speculative ideas. He used to receive delegates from the world-
powers of the time like Rome and Persia and from other tribes. They
were greatly impressed by his ingenuous approach in making his point
easiy intelligible to them. His god-gifted capability of making impact
on others by his speech was miraculously unusual and has been
acknowledged even by his enemies. Another attribute described in the
Torah was that through the Holy Prophet , Allah shall make the
blind eyes see and dumb ears hear, and the sealed hearts open. This
may also have a reference to his effective method of preaching and

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making things understood easily.
The verse under discussion has described second attribute that he
shall permit his people to eat pure things and shall prohibited impure
things. This implies that many things which, in fact were pure and
good, and had been forbidden for the Israelites as a punishment shall
be permitted by the Holy Prophet & for his people. For example, the
fat of permissible animals were forbidden for the Israelites as a
punishment against their sinful deeds.
For example, the fat of the properly slaughtered animal which was
forbidden for them was made permissible by the Holy Prophet Juli
duy ale for the Muslims. The example of impure things includes blood,
dead animals, liquor and all the prohibited animals. This also
includes impermissible means of income like gambling, interest and
bribes etc. (Al-Siraj al-Munir). Some scholars have included immorality
and ill manners also in impure things.
Next the verse speaks of the third attribute of the Holy Prophet
saying ◌ْوَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَإِلاَ غُلَالَ الَّتِىُ كَانَتُ عَلَيْهِم "And relieves them of their burden
and of the shackles that were upon them.
The Arabic word 'Isr' yol signifies heavy burden enough to stop
movement, and the word 'Aghlal' is a plural of 'ghull' (Ja) signifying
handcuffs or shackle which binds the hands of a criminal with his
neck. Both the words refer to punishment and were not, in themselves,
a religious requirement. For example, the Israelites were essentially
required to cut away the piece of cloth having impurity on it. They
were not allowed simply to wash it away. Similarly the spoils of war
acquired during jihad with infidels was not permissible for them.
Reportedly, a heavenly fire used to come and burn it up. They were not
allowed hunting on Sabbath (Saturday). The human organs involved in
committing sin were required to be cut off. The murderer had to be
essentially killed in retaliation with no regard to the nature of murder:
deliberate or homicide by mistake. They had no legal concession of
paying ransom.
The arduous injunctions described above have been regarded to in
this verse by the words burden and shackles. It is said that the Holy
Prophet صلى الله عليه وسلم shall abrogate such injunctions and replace them

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with easily practicable commandments. The Holy Prophet has
referred to this aspect of Islamic Shari'ah in a Hadith saying 'that he is
leaving among them an easy and practicable law which is neither
cumbersome nor susceptible to going astray'. In another tradition he
said: "22 gewi "Din (Islam) is easy".
Subsequent to the description of some attributes of the Holy
Prophet صلى الله عليه وسلم the verse has said:
فَا لَّذِيْنَ امَنُوا بِهِ وَعَنَُّرُهُ وَنَصَُوُهُ وَاتَّبَعُوا الْتُّوْرَ الَّذِىُّ أُنْزِلَ مَعَةٌ أُولَئِكَ هُمُ
المُفْلِحُونَ
"So, those who believe in him, and hold him in reverence, and
help him, and follow the light sent down with him, those are
the ones who are successful."
This verse has stipulated the achievement of success with four
conditions namely, belief in the Holy Prophet , having reverence for
him, readily coming to his help and following the commandments of
the Holy Qur'an.
The word used for reverence in this verse is tuje which is derived
from "Ta'zir'. Lexically it means 'to stop someone, with love and affec-
tion, from doing something, and to guard him. Sayyidna 'Abdullah bin
'Abbas Ars dla, has interpreted it as 'reverence. Almubarrad has
commented that it denotes the highest degree of reverence. The impli-
cation of the verse is that the achievement of everlasting success is the
destiny of those who, in addition to having love and respect for him,
are always ready to help him against his enemies. In the life of the
Holy Prophet صلى الله عليه وسلم helping him was directly related to his
person; but after his departure helping his message or supporting the
Islamic Shari'ah is anologous to helping the Holy Prophet .
The Holy Qur'an has been referred to with the word 'light'. Since
light does not require an external proof for its existence, similarly the
Qur'an, in itself, is a clear proof of its being divine and the word of
Allah, since the highest degree of wisdom and eloquence that it
contains is as evident as the sunlight which requires no proof for it's
existence. Specially so when it was spoken by an unlettered man.
Similar to light which is not only bright in itself, but has the charac-
teristics of making the darks bright as well, the Holy Qur'an has

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enlightened the mankind which was lost in darkness.
The significance of the Sunnah:
The verse under discussion started with the words, "Those who
follow the Messenger, the unlettered Prophet," and has ended on the
phrase. "and follow the light sent down with him". The first phrase
enjoins the obedience of the Holy Prophet صلى الله عليه وسلم while the
second phrase bids to the obedience to the Qur'anic injunctions. This
has indicated that eternal salvation is dependent on the obedience of
both, the Qur'an and the Sunnah, and that the obedience of the Holy
Prophet can be achieved only by following the way of his life - the
Sunnah.
Love and respect of the Prophet is essential
The phrase ";"5 "And hold him in reverence and help him."
has been placed between the above two sentences, implying that the
obedience required for the Holy Prophet صلى الله عليه وسلم is not like the
obedience one has to show to the high ranking official out of some
necessity. This has to be the obedience in true sense of the word which
is a product of love and respect. That is to say, one should bear as
much love and reverence for him as to make this obedience dearest to
him. People have varied relations with their Prophet. He is a Prophet,
a master, a commander and an object of great love at the same time.
Besides, the Prophet being superior to all his people in respect of
knowledge, wisdom, and social and moral behaviour demands, deep
respect or veneration on the part of his people.
Our Messenger صلى الله عليه وسلم has perfection in each of the above
aspects making it essential for the Muslims to fulfil the demands of all
his positions. He should be believed as a prophet, obeyed as a
commander, venerated as a man of great knowledge and wisdom and
deeply loved and cherished for being very kind to them.
The obedience of the Prophet has to be a religious requirement for
the Muslims because the very purpose of his being sent down remains
unfulfilled without it. In the case of the Holy Prophet . Allah
Almighty has enjoined additional obligations upon the Muslims. In
another verse of the Holy Qur'an we find the phrase: $3533;, "So
that you assist him and honour him." (48:9) Yet in another verse people
have been warned that they should not raise their voices above the

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voice of the Holy Prophet صلى الله عليه وسلم . The verse said:
كَيُّهَا الَّذِيْنَ امَنُوا لَا تَرْفَعُوٌّا أَصُوَاتَكُمُ فَوْقَ صَوْتِ النَّبِيِّ
"O Believers! do not raise your voices above the voice of the
Prophet." (49:2)
In another verse the Muslims have been advised in these words.
◌َيُّهَا الَّذِيْنَ امَنُوا لَا تُقَدِّمُوْا بَيْنَ يَدَى اللّهِ وَرَسُوْلِمُ
"O believers, do not go ahead in the presence of Allah and His
Messenger. (49:1)
The verse has warned the Muslims that they should not start their
speech before the speech of the Holy Prophet & in his presence. The
Companion Sahl ibn 'Abdullah as Ulga, has taken it to imply that
people should not start talking before the Prophet of Allah speaks, and
should remain silent when he talks. Another verse of the Holy Qur'an
has prohibited the Muslims from calling the Messenger of Allah in a
manner they call each other. It said:
لَا تَجُعَلُوْا دُعَاءَ الرَّسُوْلِ بَيْنَكُمُ كَدُعَاءِ بَعْضِكُمُ بَعْضًا
"Do not make the calling of the Messenger, among yourself,
like the calling of one another." (24:63)
The Holy Qur'an warned the Muslims that all their good deeds
shall go waste if they show lack of respect to him.
The companions, who availed the company of the Holy Prophet g
most of their time, maintained the respect of the Holy Prophet
according to Qur'anic instructions. It has been reported that Sayyidna
Abu Bakr & dl », , after the revelation of the above verse, used to
speak with the Messenger of Allah as stealthily as saying some secret
to him. Same was the case with Sayyidna 'Umar al-Faruq ac all 50).
The companion 'Amr ibn 'As رضى الله عنه has said:
"None on earth is as dear to me as was the Messenger of Allah
but at the same time I was unable to cast my looks at him. If I
am ever asked to describe him, I find it difficult since I have
never seen him enough as to give out his description."
Tirmidhi has reported Sayyidna Anas s Jl _+, saying that when-
ever the Holy Prophet صلى الله عليه وسلم came in the assembly of the

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companions, people kept their eyes down with respect. Only Sayyidna
Abu Bakr and 'Umar Las Algo, raised their eyes and used to smile at
them.
'Urwah ibn Mas'ud was once sent to Madinah for spying on the
Muslims. On his return to Makkah he reported, "I have seen the
courts of great kings like the king of Rome and Persia and I have met
King Negus but the respect and veneration I saw in the hearts of the
Muslims for their prophet was unique, never seen anywhere in the
world. I think you shall never succeed against them."
The Companion Mughirah ibn Shu'bah as Ul >, has reported in a
Tradition that the companions of the Prophet of Allah deemed it
against his respect to call him from outside his house. They knocked at
his door with their finger nails to avoid making a loud sound. Even
after his departure the companions did not only avoid talking loudly in
his mosque, they also avoided raising their voice while giving sermons
in the mosque. A number of people could not help themselves from
weeping when some one made a mention of the Holy Prophet
صلى الله عليه وسلم This exemplary love and respect of the Holy Prophet
let them share a considerable part of prophetic perfection and enjoy
the highest religious status next to the prophets.
Verses 158 - 159
قُلْ يَآَيُّهَا النَّاسُ إِنِّى رَسُولُ اللهِ إِلَيْكُمْ جَمِيعَا الَّذِی لَه
مُلُكُ السَّمُوتِ وَالْأَرْضِ لَّ إِلهَ إِلَّ هُوَ يُحْىِ وَيُمِيْتَُ فَامِنُوْا
بِاللَّهِ وَرَسُولِهِ النَّبِّ الْأُقِ الَّذِىُ يُؤْمِنُ بِاللهِ وَ كَلِمْتِهِ
وَاتَّبِعُوْهُ لَعَلَّكُمْ تَهْتَدُونَ ﴿١٥٨) وَمِنْ قَوْمٍ مُؤْسَى أُقَّةٌ تَهُدُوُنَ
بِالْحَقِّ وَبِهٍ يَعْدِلُونَ ﴿١٥٩)
Say, "O people, I am a messenger of Allah (sent) to you
from the One to whom belongs the kingdom of the
heavens and the earth. There is no god but He. He gives
life and brings death. So, believe in Allah and His
Messenger, the Ummi (unlettered) prophet, who
believes in Allah and in His words and follow him so
that you may get the right path." [158] And among the

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community of Musa there are people who guide with
truth and do justice thereby. [159]
This verse speaks of one of the basic aspects of the prophethood
which is among the fundamental tenets of Islam. That is, the Holy
Prophet صلى الله عليه وسلم has been sent as His Messenger to the entire
mankind and to the jinn (genies) coming into being upto the day of
judgment.
This verse has commanded the Holy Prophet صلى الله عليه وسلم to make
general declaration that he has been sent to all the people of the
world, and that his prophethood was not limited to a particular people
and place as was the case with the early prophets who came to a
particular people and place and for a limited period of time.
He is the last of all Prophets
The fact that the Holy Prophet صلى الله عليه وسلم has been sent down at
the end of all prophets is an obvious reason behind the Islamic belief of
Finality of prophethood. His being the last of all prophets and coming
down for the guidance of all people of all future times leaves no room
for any other Prophet. The same fact provides with an explanation to a
characteristic quality of the Muslim Ummah. According to a Tradition
of the Holy Prophet صلى الله عليه وسلم , there shall always be a group among
the Muslims who will keep defying the anti-Islamic forces and putting
resistance in the way of sacrilegious thought and practice. It will also
correct false interpretations of the Qur'an and the Sunnah. This group
shall be favoured by Allah with His special help and thereby will , ulti-
mately, win over the opposite forces. It is because these people are
considered to be the real inheritors of the prophetic mission, faithfully
discharging their duty after the Holy Prophet .
Imam al-Razi, under the comments of the Qur'anic commandment
Be in the company of the truthful) has remarked that this) كُبُوا مَعَ الصَّادِقِيْنَ
phrase has provided an assurance that a group of the truthful shall
always be available for people, otherwise the command of seeking
their company made no sense. Imam Razi has inferred the principle of
consensus (¿ll) from this phrase. That is, the presence of the truthful
people was enough to preclude the agreement of the Muslim Ummah
on error.
Ibn Kathir has inferred from this verse that it has provided a proof

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that the Holy Prophet صلى الله عليه وسلم was the seal of the prophets
because his message was for all the people of the world and for all the
ages to come. According to some authentic Traditions, the Prophet
صلى الله عليه وسلم will also follow the Law of the Holy Prophet عليه السلام Isa،
after his descent from heavens in the last age. Apart from this verse
there are many other verses which speak in unmistakable terms of the
Finality of Prophethood. For example the Holy Qur'an said:
وَأُوْحِىَ إِلَّ هَذَا الْقُزَانُ لِأُنْذِرَكُمْ بِهِ وَمَنْ بَلَغَ (الانعام - ١٩)
"And this Qur'an has been revealed to me that I may warn
you thereby, and whomsoever it may reach." (6:19)
This, evidently, enjoins the following of the Holy Qur'an upon all
the people coming after the Holy Prophet صلى الله عليه وسلم and to acquire
knowledge of the Qur'an.
Some distinctions of the Holy Prophet g.
Ibn Kathir has cited the Musnad of Imam Ahmad reporting by
authentic narrators that at the occasion of the battle of Tabuk, the
Holy Prophet & was engaged in the late night prayer (Tahajjud). The
companions gathered around him in a circle to save him from any
possible attack by the enemy. After completing the prayer the Holy
Prophet صلى الله عليه وسلم said, "This night I have been awarded with five
distinctions, not awarded to any prophet before. Firstly, my prophet-
hood has been extended to all mankind while the message of the
prophets prior to me was limited to their particular people only.
Secondly, my presence creates a feeling of dread in the hearts of my
enemy which overtakes him from a distance of one month's travel.
Thirdly, the spoils taken from the enemy have been made permissible
for my people, while it was prohibited for the early people. Fourthly,
Allah has made the whole earth a place for our prayers like a mosque,
and made it a purifier (in tayammum) for my people, while the prayers
of the early people was limited to their churches or synagogues. They
were not permitted to pray at home or out in the land. Besides, in the
absence of water my people are allowed to make use of soil, in place of
water for tayammum (a substitute of ablution). The early people were
not given this concession." Then, he said, emphatically that the fifth