7:157 Al-A'raaf (The Heights)

الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الأمِّيَّ احتراز عن سائر الأنبياء، فإن المقصود بهذا محمد بن عبد اللّه بن عبد المطلب صلى الله عليه وسلم. والسياق في أحوال بني إسرائيل وأن الإيمان بالنبي محمد صلى الله عليه وسلم شرط في دخولهم في الإيمان، وأن المؤمنين به المتبعين، هم أهل الرحمة المطلقة، التي كتبها اللّه لهم، ووصفه بالأمي لأنه من العرب الأمة الأمية، التي لا تقرأ ولا تكتب، وليس عندها قبل القرآن كتاب. الَّذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالإِنْجِيلِ باسمه وصفته، التي من أعظمها وأجلها، ما يدعو إليه، وينهى عنه. وأنه يَأْمُرُهُمْ بِالْمَعْرُوفِ وهو كل ما عرف حسنه وصلاحه ونفعه. وَيَنْهَاهُمْ عَنِ الْمُنْكَرِ وهو: كل ما عرف قبحه في العقول والفطر. فيأمرهم بالصلاة، والزكاة، والصوم، والحج، وصلة الأرحام، وبر الوالدين، والإحسان إلى الجار والمملوك، وبذل النفع لسائر الخلق، والصدق، والعفاف، والبر، والنصيحة، وما أشبه ذلك، وينهى عن الشرك باللّه، وقتل النفوس بغير حق، والزنا، وشرب ما يسكر العقل، والظلم لسائر الخلق، والكذب، والفجور، ونحو ذلك. فأعظم دليل يدل على أنه رسول اللّه، ما دعا إليه وأمر به، ونهى عنه، وأحله وحرمه، فإنه يُحِلُّ لَهُمُ الطَّيِّبَاتِ من المطاعم والمشارب، والمناكح. وَيُحَرِّمُ عَلَيْهِمُ الْخَبَائِثَ من المطاعم والمشارب والمناكح، والأقوال والأفعال. وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالأغْلالَ الَّتِي كَانَتْ عَلَيْهِمْ أي: ومن وصفه أن دينه سهل سمح ميسر، لا إصر فيه، ولا أغلال، ولا مشقات ولا تكاليف ثقال. فَالَّذِينَ آمَنُوا بِهِ وَعَزَّرُوهُ أي: عظموه وبجلوه وَنَصَرُوهُ وَاتَّبَعُوا النُّورَ الَّذِي أُنـزلَ مَعَهُ وهو القرآن، الذي يستضاء به في ظلمات الشك والجهالات، ويقتدى به إذا تعارضت المقالات، أُولَئِكَ هُمُ الْمُفْلِحُونَ الظافرون بخير الدنيا والآخرة، والناجون من شرهما، لأنهم أتوا بأكبر أسباب الفلاح. وأما من لم يؤمن بهذا النبي الأمي، ويعزره، وينصره، ولم يتبع النور الذي أنـزل معه، فأولئك هم الخاسرون.

"الذين يتبعون الرسول النبي الأمي الذي يجدونه مكتوبا عندهم في التوراة والإنجيل" وهذه صفة محمد صلى الله عليه وآله وسلم في كتب الأنبياء بشروا أممهم ببعثه وأمروهم بمتابعته ولم تزل صفاته موجودة في كتبهم يعرفها علماؤهم وأحبارهم. كما روى الإمام أحمد حدثنا إسماعيل عن الجريري عن أبي صخر العقيلي حدثني رجل من الأعراب قال جلبت حلوبة إلى المدينة في حياة رسول الله صلى الله عليه وسلم فلما فرغت من بيعي قلت لألقين هذا الرجل فلأسمعن منه قال فتلقاني بين أبي بكر وعمر يمشون فتبعتهم حتى أتوا على رجل من اليهود ناشر التوراة يقرؤها يعزي بها نفسه عن ابن له في الموت كأجمل الفتيان وأحسنها فقال رسول الله صلى الله عليه وسلم "أنشدك بالذي أنزل التوراة هل تجد في كتابك هذا صفتي ومخرجي؟" فقال برأسه هكذا أي لا فقال ابنه إي والذي أنزل التوراة إنا لنجد في كتابنا صفتك ومخرجك وإني أشهد أن لا إله إلا الله وأشهد أنك رسول الله فقال "أقيموا اليهودي عن أخيكم" ثم تولى كفنه والصلاة عليه هذا حديث جيد قوي له شاهد في الصحيح عن أنس وقال الحاكم صاحب المستدرك أخبرنا محمد بن عبدالله بن إسحاق البغوي حدثنا إبراهيم بن الهيثم البلدي حدثنا عبدالعزيز بن مسلم بن إدريس حدثنا عبدالله بن إدريس عن شرحبيل بن مسلم عن أبي أمامة الباهلي عن هشام بن العاص الأموي قال بعثت أنا ورجل آخر إلى هرقل صاحب الروم ندعوه إلى الإسلام فخرجنا حتى قدمنا الغوطة يعني غوطة دمشق فنزلنا على جبلة بن الأيهم الغساني فدخلنا عليه فإذا هو على سرير له فأرسل إلينا برسوله نكلمه فقلنا والله لا نكلم رسولا وإنما بعثنا إلى الملك فإن أذن لنا كلمناه وإلا لم نكلم الرسول فرجع إليه الرسول فأخبره بذلك قال فأذن لنا فقال تكلموا فكلمه هشام بن العاص ودعاه إلى الإسلام فإذا عليه ثياب سود فقال له هشام وما هذه التي عليك؟ فقال لبستها وحلفت أن لا أنزعها حتى أخرجكم من الشام قلنا ومجلسك هذا والله لنأخذنه منك ولنأخذن ملك الملك الأعظم إن شاء الله أخبرنا بذلك نبينا محمد صلى الله عليه وسلم قال "لستم بهم بل هم قوم يصومون بالنهار ويقومون بالليل فكيف صومكم؟ فأخبرناه فملئ وجهه سوادا فقال قوموا وبعث معنا رسولا إلى الملك فخرجنا حتى إذا كنا قريبا من المدينة قال لنا الذي معنا إن دوابكم هذه لا تدخل مدينة الملك فإن شئتم حملناكم على براذين وبغال قلنا والله لا ندخل إلا عليها فأرسلوا إلى الملك أنهم يأبون ذلك فأمرهم أن ندخل على رواحلنا فدخلنا عليها متقلدين سيوفنا حتى انتهينا إلى غرفة له فأنخنا في أصلها وهو ينظر إلينا فقلنا لا إله إلا الله والله أكبر فالله يعلم لقد انتفضت الغرفة حتى صارت كأنها عذق تصفقه الرياح. قال فأرسل إلينا ليس لكم أن تجهروا علينا بدينكم وأرسل إلينا أن ادخلوا فدخلنا عليه وهو على فراش له وعنده بطارقة من الروم وكل شيء في مجلسه أحمر وما حوله حمرة وعليه ثياب من الحمرة فدنونا منه فضحك فقال ما عليكم لو جئتموني بتحيتكم فيما بينكم؟ وإذا عنده رجل فصيح بالعربية كثير الكلام فقلنا إن تحيتنا فيما بيننا لا تحل لك وتحيتك التي تحيا بها لا يحل لنا أن نحييك بها قال كيف تحيتكم فيما بينكم؟ قلنا السلام عليك قال فكيف تحيون ملككم؟ قلنا بها قال فكيف يرد عليكم؟ قلنا بها قال فما أعظم كلامكم؟ قلنا لا إله إلا الله والله أكبر فلما تكلمنا بها والله يعلم لقد انتفضت الغرفة حتى رفع رأسه إليها قال فهذه الكلمة التي قلتموها حيث انتفضت الغرفة أكلما قلتموها في بيوتكم انتفضت عليكم غرفكم قلنا لا ما رأيناها فعلت هذا قط إلا عندك قال لوددت أنكم كلما قلتم انتفض كل شيء عليكم وإني قد خرجت من نصف ملكي قلنا لم؟ قال لأنه كان أيسر لشأنها وأجدر أن لا تكون من أمر النبوة وأنها تكون من حيل الناس ثم سألنا عما أراد فأخبرناه ثم قال كيف صلاتكم وصومكم؟ فأخبرناه فقال قوموا فأمر لنا بمنزل حسن ونزل كثير فأقمنا ثلاثا فأرسل إلينا ليلا فدخلنا عليه فاستعاد قولنا فأعدناه ثم دعا بشيء كهيئة الربعة العظيمة مذهبة فيها بيوت صغار عليها أبواب ففتح بيتا وقفلا فاستخرج حريرة سوداء فنشرناها فإذا فيها صورة حمراء وإذا فيها رجل ضخم العينين عظيم الأليتين لم أر مثل طول عنقه وإذا ليست له لحية وإذا له ضفيرتان أحسن ما خلق الله فقال أتعرفون هذا؟ قلنا لا قال هذا آدم عليه السلام وإذا هو أكثر الناس شعرا ثم فتح بابا آخر فاستخرج منه حريرة سوداء وإذا فيها صورة بيضاء وإذا له شعر كشعر القطط أحمر العينين ضخم الهامة حسن اللحية فقال هل تعرفون هذا؟ قلنا لا قال هذا نوح عليه السلام ثم فتح بابا آخر فاستخرج حريرة سوداء وإذا فيها رجل شديد البياض حسن العينين صلت الجبين طويل الخد أبيض اللحية كأنه يبتسم فقال هل تعرفون هذا؟ قلنا لا قال هذا إبراهيم عليه السلام ثم فتح بابا آخر فإذا فيه صورة بيضاء وإذا والله رسول الله صلى الله عليه وسلم فقال أتعرفون هذا؟ قلنا نعم هذا محمد رسول الله صلى الله عليه وسلم قال وبكينا قال والله يعلم أنه قام قائما ثم جلس وقال والله إنه لهو قلنا نعم إنه لهو كأنك تنظر إليه فأمسك ساعة ينظر إليها ثم قال أما إنه كان آخر البيوت ولكني عجلته لكم لأنظر ما عندكم ثم فتح بابا آخر فاستخرج منه حريرة سوداء فإذا فيها صورة أدماء سحماء وإذا رجل جعد قطط غائر العينين حديد النظر عابس متراكب الأسنان متقلص الشفة كأنه غضبان فقال هل تعرفون هذا؟ قلنا لا قال هذا موسى عليه السلام وإلى جنبه صورة تشبهه إلا أنه مدهان الرأس عريض الجبين في عينيه قبل فقال هل تعرقون هذا؟ قلنا لا قال هذا هرون بن عمران عليه السلام ثم فتح بابا آخر فاستخرج منه حريرة بيضاء فإذا فيها صورة رجل آدم سبط ربعة كأنه غضبان فقال هل تعرفون هذا؟ قلنا لا قال هذا لوط عليه السلام ثم فتح بابا آخر فاستخرج منه حريرة بيضاء فإذا فيها صورة رجل أبيض مشرب حمرة أقنى خفيف العارضين حسن الوجه فقال هل تعرفون هذا؟ قلنا لا قال هذا إسحاق عليه السلام ثم فتح بابا آخر فاستخرج منه حريرة بيضاء فإذا فيها صورة تشبه إسحاق إلا أنه على شفته خال فقال هل تعرفون هذا؟ قلنا لا قال هذا يعقوب عليه السلام ثم فتح بابا آخر فاستخرج منه حريرة سوداء فيها صورة رجل أبيض حسن الوجه أقنى الأنف حسن القامة يعلو وجهه نور يعرف في وجهه الخشوع يضرب إلى الحمرة قال هل تعرفون هذا؟ قلنا لا قال هذا إسماعيل جد نبيكم صلى الله عليه وسلم ثم فتح بابا آخر فاستخرج منه حريرة بيضاء فإذا فيها صورة كصورة آدم كأن وجهه الشمس فقال هل تعرفون هذا؟ قلنا لا قال هذا يوسف عليه السلام ثم فتح بابا آخر فاستخرج منه حريرة بيضاء فإذا فيها صورة رجل أحمر حمش الساقين أخفش العينين ضخم البطن ربعة متقلد سيفا فقال: هل تعرفون هذا؟ قلنا لا قال هذا داود عليه السلام ثم فتح بابا آخر فاستخرج منه حريرة بيضاء فيها صورة رجل ضخم الأليتين طويل الرجلين راكب فرسا فقال هل تعرفون هذا؟ قلنا لا قال هذا سليمان بن داود عليهما السلام ثم فتح بابا آخر فاستخرج منه حريرة سوداء فيها صورة بيضاء وإذا شاب شديد سواد اللحية كثير الشعر حسن العينين حسن الوجه فقال هل تعرفون هذا؟ قلنا لا قال هذا عيسى بن مريم عليه السلام قلنا من أين لك هذه الصور لأنا نعلم أنها على ما صورت عليه الأنبياء عليهم السلام لأنا رأينا صورة نبينا عليه السلام مثله فقال إن آدم عليه السلام سأل ربه أن يريه الأنبياء من ولده فأنزل عليه صورهم فكانت في خزانة آدم عليه السلام عند مغرب الشمس فاستخرجها ذو القرنين من مغرب الشمس فدفعها إلى دانيال ثم قال أما والله إن نفسي طابت بالخروج من ملكي وإني كنت عبدا لأشركم ملكه حتى أموت ثم أجازنا فأحسن جائزتنا وسرحنا فلما أتينا أبا بكر الصديق رضي الله عنه فحدثناه بما أرانا وبما قال لنا وما أجازنا قال فبكى أبو بكر وقال مسكين لو أراد الله به خيرا لفعل ثم قال أخبرنا رسول الله صلى الله عليه وسلم أنهم واليهود يجدون نعت محمد صلى الله عليه وسلم عندهم وهكذا أورده الحافظ الكبير أبو بكر البيهقي رحمه الله في كتاب دلائل النبوة عن الحاكم إجازة فذكره وإسناده لا بأس به. وقال ابن جرير حدثنا المثنى حدثنا عثمان بن عمر حدثنا فليح عن هلال بن علي عن عطاء بن يسار قال لقيت عبدالله بن عمرو فقلت أخبرني عن صفة رسول الله صلى الله عليه وسلم في التوراة قال أجل والله إنه لموصوف في التوراة كصفته في القرآن "يا أيها النبي إنا أرسلناك شاهدا ومبشرا ونذيرا" وحرزا للأميين أنت عبدي ورسولي اسمك المتوكل ليس بفظ ولا غليظ ولن يقبضه الله حتى يقيم به الملة العوجاء بأن يقولوا لا إله إلا الله ويفتح به قلوبا غلفا وآذانا صما وأعينا عميا. قال عطاء ثم لقيت كعبا فسألته عن ذلك فما اختلف حرفا إلا أن كعبا قال بلغته قال قلوبا غلوفيا وآذانا صموميا وأعينا عموميا. وقد رواه البخاري في صحيحه عن محمد بن سنان عن فليح عن هلال بن علي فذكر بإسناده نحوه وزاد بعد قوله ليس بفظ ولا غليظ ولا صخاب في الأسواق ولا يجزي بالسيئة السيئة ولكن يعفو ويصفح وذكر حديث عبدالله بن عمرو ثم قال ويقع في كلام كثير من السلف إطلاق التوراة على كتب أهل الكتاب وقد ورد في بعض الأحاديث ما يشبه هذا والله أعلم وقال الحافظ أبو القاسم الطبراني حدثنا موسى بن هارون حدثنا محمد بن إدريس بن وراق بن الحميدي حدثنا محمد بن عمر بن إبراهيم من ولد جبير بن مطعم قال حدثتني أم عثمان بنت سعيد وهي جدتي عن أبيها سعيد بن محمد بن جبير عن أبيه محمد بن جبير عن أبيه جبير بن مطعم قال: خرجت تاجرا إلى الشام فلما كنت بأدنى الشام لقيني رجل من أهل الكتاب فقال هل عندكم رجـل نبيا قلت نعم قال هل تعرف صورته إذا رأيتها قلت نعم فأدخلني بيتا فيه صور فلم أر صورة النبي صلى الله عليه وسلم فبينا أنا كذلك إذ دخل رجل منهم علينا فقال فيم أنتم فأخبرناه فذهب بنا إلى منزله فساعة ما دخلت نظرت إلى صورة النبي صلى الله عليه وسلم وإذا رجل آخذ بعقب النبي صلى الله عليه وسلم قلت من هذا الرجل القابض على عقبه قال إنه لم يكن نبي إلا كان بعده نبي إلا هذا النبي فإنه لا نبي بعده وهذا الخليفة بعده وإذا صفة أبي بكر رضي الله عنه وقال أبو داود حدثنا عمر بن حفص أبو عمرو الضرير حدثنا حماد بن سلمة أن سعيد بن إياس الجريري أخبرهم عن عبدالله بن شقيق العقيلي عن الأقرع مؤذن عمر بن الخطاب قال بعثني عمر إلى الأسقف فدعوته فقال له عمر هل تجدني في الكتاب قال نعم قال كيف تجدني قال أجدك قرنا فرفع عمر الدرة وقال قرن مه قال قرن حديد أمير شديد قال فكيف تجد الذي بعدي قال أجد خليفة صالحا غير أنه يؤثر قرابته قال عمر يرحم الله عثمان ثلاثا قال كيف تجد الذي بعده قال أجده صدا حديد قال فوضع عمر يده على رأسه وقال يا دفراه يا دفراه قال يا أمير المؤمنين إنه خليفة صالح ولكنه يستخلف حين يستخلف والسيف مسلول والدم مهراق وقوله تعالى "يأمرهم بالمعروف وينهاهم عن المنكر" هذه صفة الرسول صلى الله تعالى عليه وعلى آله وسلم في الكتب المتقدمة. وهكذا كانت حاله عليه الصلاة والسلام لا يأمر إلا بخير ولا ينهى إلا عن شر كما قال عبدالله بن مسعود إذا سمعت الله يقول "يا أيها الذين آمنوا" فأذعها سمعك فإنه خير تؤمر به أو شر تنهى عنه ومن أهم ذلك وأعظمه ما بعثه الله به من الأمر بعبادته وحده لا شريك له والنهي عن عبادة من سواه كما أرسل به جميع الرسل قبله كما قال تعالى "ولقد بعثنا في كل أمة رسولا أن اعبدوا الله واجتنبوا الطاغوت" وقال الإمام أحمد حدثنا أبو عامر هو العقدي عبدالملك بن عمرو حدثنا سليمان هو ابن بلال عن ربيعة بن أبي عبدالرحمن عن عبدالملك بن سعيد عن أبي حميد وأبي أسيد رضي الله عنهما أن رسول الله صلى الله عليه وسلم قال "إذا سمعتم الحديث عني تعرفه قلوبكم وتلين له أشعاركم وأبشاركم وترون أنه منكم قريب فأنا أولاكم به وإذا سمعتم الحديث عني تنكره قلوبكم وتنفر منه أشعاركم وأبشاركم وترون أنه منكم بعيد فأنا أبعدكم منه". رواه الإمام أحمد رضي الله عنه بإسناد جيد ولم يخرجه أحد من أصحاب الكتب وقال الإمام أحمد حدثنا أبو معاوية حدثنا الأعمش عن عمرو بن مرة عن أبي البختري عن علي رضي الله عنه قال: إذا سمعتم عن رسول الله صلى الله عليه وسلم حديثا فظنوا به الذي هو أهدى والذي هو أهنى والذي هو أتقى ثم رواه عن يحيى عن ابن سعيد عن مسعر عن عمرو بن مرة عن أبي البحتري عن أبي عبدالرحمن عن علي رضي الله عنه قال: إذا حدثتم عن رسول الله صلى الله عليه وسلم حديثا فظنوا به الذي هو أهداه وأهناه وأتقاه وقوله "ويحل لهم الطيبات ويحرم عليهم الخبائث" أي يحل لهم ما كانوا حرموه على أنفسهم من البحائر والسوائب والوصائل والحام ونحو ذلك مما كانوا ضيقوا به على أنفسهم ويحرم عليهم الخبائث قال علي بن أبي طلحة عن ابن عباس كلحم الخنزير والربا وما كانوا يستحلونه من المحرمات من المآكل التي حرمها الله تعالى. قال بعض العلماء فكل ما أحل الله تعالى من المآكل فهو طيب نافع في البدن والدين وكل ما حرمه فهو خبيث ضار في البدن والدين وقد تمسك بهذه الآية الكريمة من يرى التحسين والتقبيح العقليين وأجيب عن ذلك بما لا يتسع هذا الموضع له وكذا احتج بها من ذهب من العلماء إلا أن المرجع في حل المآكل التي لم ينص على تحليلها ولا تحريمها إلى ما استطابته العرب في حال رفاهيتها وكذا في جانب التحريم إلى ما استخبثته وفيه كلام طويل أيضا وقوله "ويضع عنهم إصرهم والأغلال التي كانت عليهم" أي أنه جاء بالتيسير والسماحة كما ورد الحديث من طرق عن رسول الله صلى الله عليه وسلم أنه قال "بعثت بالحنيفية السمحة" وقال صلى الله عليه وسلم لأميريه معاذ وأبي موسى الأشعري لما بعثهما إلى اليمن "بشرا ولا تنفرا ويسرا ولا تعسرا وتطاوعا ولا تختلفا". وقال صاحب أبو بزرة الأسلمي إني صحبت رسول الله صلى الله عليه وسلم وشهدت تيسيره وقد كانت الأمم التي قبلنا في شرائعهم ضيق عليهم فوسع الله على هذه الأمة أمورها وسهلها لهم ولهذا قال رسول الله صلى الله عليه وسلم "إن الله تجاوز لأمتي ما حدثت به أنفسها ما لم تقل أو تعمل" وقال "رفع عن أمتي الخطأ والنسيان وما استكرهوا عليه" ولهذا قال أرشد الله هذه الأمة أن يقولوا "ربنا لا تؤاخذنا إن نسينا أو أخطأنا ربنا ولا تحمل علينا إصرا كما حملته على الذين من قبلنا ربنا ولا تحملنا ما لا طاقة لنا به واعف عنا واغفر لنا وارحمنا أنت مولانا فانصرنا على القوم الكافرين". وثبت في صحيح مسلم أن الله تعالى قال بعد كل سؤال من هذه قد فعلت قد فعلت وقوله "فالذين آمنوا به وعزروه ونصروه" أي عظموه ووقروه وقوله "واتبعوا النور الذي أنزل معه" أي القرآن والوحي الذي جاء به مبلغا إلى الناس "أولئك هم المفلحون" أي في الدنيا والآخرة.

The Description of that Messenger ﷺ

الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِىَّ الأُمِّىَّ الَّذِى يَجِدُونَهُ مَكْتُوبًا عِندَهُمْ فِى التَّوْرَاةِ وَالإِنجِيلِ

(Those who follow the Messenger, the Prophet who can neither read nor write whom they find written with them in the Tawrah and the Injil,) This is the description of the Prophet Muhammad ﷺ in the Books of the Prophets. They delivered the good news of his advent to their nations and commanded them to follow him. His descriptions were still apparent in their Books, as the rabbis and the priests well know. Imam Ahmad recorded that Abu Sakhr Al-`Uqayli said that a bedouin man said to him, "I brought a milk-producing camel to Al-Madinah during the life time of Allah's Messenger ﷺ. After I sold it, I said to myself, `I will meet that man (Muhammad) and hear from him.' So I passed by him while he was walking between Abu Bakr and `Umar, and I followed them until they went by a Jewish man, who was reading from an open copy of the Tawrah. He was mourning a son of his who was dying and who was one of the most handsome boys. The Messenger of Allah ﷺ asked him (the father),

«أَنْشُدُكَ بِالَّذِي أَنْزَلَ التَّوْرَاةَ هَلْ تَجِدُ فِي كِتَابِكَ هَذَا صِفَتِي وَمَخْرَجِي؟»

(I ask you by He Who has sent down the Tawrah, do you not find the description of me and my advent in your Book) He nodded his head in the negative. His son said, `Rather, yes, by He Who has sent down the Tawrah! We find the description of you and your advent in our Book. I bear witness that there is no deity worthy of worship except Allah and that you are the Messenger of Allah ﷺ. ' The Prophet said (to the Companions),

«أَقِيمُوا الْيَهُودِيَّ عَنْ أَخِيكُم»

(Stop the Jew (the father) from (taking care of) your brother (in Islam).) The Prophet then personally took care of the son's funeral and led the funeral prayer on him."' This Hadith is sound and is supported by a similar Hadith in the Sahih narrated from Anas. Ibn Jarir recorded that Al-Muthanna said that `Ata' bin Yasar said, "I met `Abdullah bin `Amr and asked him, `Tell me about the description of Allah's Messenger in the Tawrah.' He said, `Yes, by Allah! He is described in the Tawrah, just as he is described in the Qur'an,

يأَيُّهَا النَّبِىُّ إِنَّآ أَرْسَلْنَـكَ شَاهِداً وَمُبَشِّراً وَنَذِيراً

(O Prophet! Verily, We have sent you as a witness, and a bearer of glad tidings, and a warner.) 33:45 as a safe refuge for the unlettered ones. `You are My servant and Messenger. I have called you `Al-Mutawakkil' (who trusts in Allah), not hard or harsh.' Neither uttering foul speech in the markets nor returning evil deed with one in kind. Rather, he forgives and forgoes. Allah will not end his life until He straightens through him the crooked religion, so that they might proclaim, `There is no deity worthy of worship except Allah.' He will open through him sealed hearts, deaf ears and blind eyes."' `Ata' then said, "I also met Ka`b and asked him the same question, and his answer did not differ from `Abdullah's answer, even concerning one letter. " Al-Bukhari recorded it from `Abdullah bin `Amr. It was also recorded by Al-Bukhari up to the word forgoes. And he mentioned the narration of `Abdullah bin `Amr then he said; "It was common in the speech of our Salaf that they describe the Books of the People of the Two Scriptures as the Tawrah, as some Hadiths concur. Allah knows best." Allah's statement,

يَأْمُرُهُم بِالْمَعْرُوفِ وَيَنْهَـهُمْ عَنِ الْمُنْكَرِ

(He commands them to do good; and forbids them from evil;) This is the description of the Messenger of Allah ﷺ in previous Books. These were the true qualities of our Messenger , as well, for he only ordained good and forbade evil. We should mention here that `Abdullah bin Mas`ud said, "When you hear Allah's statement,

يَـأَيُّهَا الَّذِينَ ءَامَنُواْ

(O you who believe!), then pay it your full attention, for it is a good that you are being commanded, or an evil that you are being forbidden." And the most important and greatest of these commands and prohibitions, is that Allah has sent the Messenger to order worshipping Him Alone without partners and forbid worshipping others besides Him. This is the Message that Allah has sent all Messengers with before Muhammad , just as Allah said,

وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ

(And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and avoid the Taghut (false deities)")16:36. Allah's statement,

وَيُحِلُّ لَهُمُ الطَّيِّبَـتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَـئِثَ

(He makes lawful for them the good things, and forbids them from the evil things,) meaning, he makes the Bahirah, Sa'ibah, Wasilah and Ham, etc., lawful. They were prohibitions that they invented which were only hard for themselves. He also forbids them from evil things, such as the flesh of the pig, Riba, and foods that were treated as lawful although Allah the Exalted had forbidden them. `Ali bin Abi Talhah reported this from Ibn `Abbas. Allah's statement,

وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالاٌّغْلَـلَ الَّتِى كَانَتْ عَلَيْهِمْ

(He (Muhammad) releases them from their heavy burdens, and from the fetters that were upon them.) indicates that Muhammad came with leniency and an easy religion. As mentioned in the Hadith recorded from many routes that Allah's Messenger ﷺ said,

«بُعِثْتُ بِالْحَنِيفِيَّةِ السَّمْحَة»

(I was sent with the easy way of Hanifiyyah monotheism) The Prophet said to the two Commanders he appointed, Mu`adh and Abu Musa Al-Ash`ari, when he sent them to Yemen,

«بَشِّرَا وَلَا تُنَفِّرَا وَيَسِّرَا وَلَا تُعَسِّرَا وَتَطَاوَعَا وَلَا تَخْتَلِفَا»

(Bring glad tidings and do not drive people away, make things easy and do not make them difficult, obey each other and do not differ among yourselves). Abu Barzah Al-Aslami, the Prophet's Companion, said, "I accompanied the Messenger of Allah ﷺ and saw how easy he was. The nations that were before us had things made difficult for them in their laws. Allah made the law encompassing and easy for this Ummah. Hence the statement of the Messenger of Allah ﷺ,

«إِنَّ اللهَ تَجَاوَزَ لِأُمَّتِي مَا حَدَّثَتْ بِهِ أَنْفُسُهَا مَا لَمْ تَقُلْ أَوْ تَعْمَل»

(Allah has forgiven my Ummah for what occurs in themselves, as long as they do not utter it or act upon it.) The Prophet said,

«رُفِعَ عَنْ أُمَّتِي الْخَطَأُ وَالنِّسْيَانُ وَمَا اسُتُكْرِهُوا عَلَيْه»

(My Ummah was forgiven (by Allah) unintentional errors, forgetfulness and what they are forced to do.)" This is why Allah has guided this Ummah to proclaim,

رَبَّنَا لاَ تُؤَاخِذْنَآ إِن نَّسِينَآ أَوْ أَخْطَأْنَا رَبَّنَا وَلاَ تَحْمِلْ عَلَيْنَآ إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا رَبَّنَا وَلاَ تُحَمِّلْنَا مَا لاَ طَاقَةَ لَنَا بِهِ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَآ أَنتَ مَوْلَـنَا فَانْصُرْنَا عَلَى الْقَوْمِ الْكَـفِرِينَ

("Our Lord! Punish us not if we forget or fall into error, our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians); our Lord! Put not on us a burden greater than we have strength to bear. Pardon us and grant us forgiveness. Have mercy on us. You are our Mawla (Patron, Supporter and Protector) and give us victory over the disbelieving people.) 2:286 It is recorded in Sahih Muslim that the Prophet said that Allah the Exalted said after every one of these supplications, "I shall accept (your supplication)." Allah's statement,

فَالَّذِينَ ءَامَنُواْ بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ

(So those who believe in him, honor him, help him.) refers to respecting and honoring Muhammad ,

وَاتَّبَعُواْ النُّورَ الَّذِى أُنزِلَ مَعَهُ

(and follow the light which has been sent down with him,) the Qur'an and the revelation Sunnah that the Prophet delivered to mankind,

أُوْلَـئِكَ هُمُ الْمُفْلِحُونَ

(it is they who will be successful.) in this life and the Hereafter.

those who follow the Messenger the uninstructed Prophet Muhammad (s) whom they will find inscribed in their Torah and Gospel in name and description enjoining them to decency and forbidding them indecency making lawful for them the good things which were forbidden to them by their Law and making unlawful for them the vile things such as carrion and the like and relieving them of their burden their onus and the shackles the hardships that they used to bear such as the requirement to kill oneself as a repentance and the severing of that part that had come into contact with any impurity. Then those who believe in him from among them and honour revere him and help him and follow the light that has been revealed with him namely the Qur’ān they are the ones who will prosper’.

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 (علیہ السلام) 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 ﷺ . Then the verse enjoined not only belief in him but also following the commands and practice of the Holy Prophet ﷺ . This makes us understand that in conjunction with belief in Allah, practicing the Sunnah (the practices) and the Sharl'ah (The Law) of the Holy Prophet ﷺ is imperative for eternal success in the Hereafter.

The phrase الرَّ‌سُولَ النَّبِيَّ الْأُمِّيَّ "The Messenger, the unlettered prophet", has mentioned three qualities of the Holy Prophet ﷺ . The Arabic word: أُمِّيَّ '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: اُمِّیین 'Ummiyyin' 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 imperfection. No matter how unusual it may seem, the same sign of imperfection has come to serve the Holy Prophet ﷺ as a sign of his perfection of the highest degree, taking in view the unparallel 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 education, 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 el-Mukarramah 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 that none in the world could produce a match of even the smallest part of this word - the Qur'an1. This is, indeed, a self-evident witness affirming that the Holy Prophet ﷺ 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 ﷺ it is a commendable attribute.2

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 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 ﷺ . (Translator)] 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.

The fourth quality of the Holy Prophet ﷺ 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 ﷺ 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 ﷺ himself. The mention of the Torah and the Injil, without a reference to the Zabur (The Book revealed to the Prophet Dawud (علیہ السلام) [ David ]) is because the Christians and the Jews believed in them, otherwise Zabur also contained the description of the Holy Prophet ﷺ .

The Holy Prophet ﷺ 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 expressions bearing reference to the Holy Prophet ﷺ . 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 ﷺ . The Jews and the Christians living in the period of the Holy Prophet ﷺ would have used this Qur'anic claim against the Prophet ﷺ 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 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 ﷺ . 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 ﷺ 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 ؓ has reported that a boy from the Jews was in the service of the Holy Prophet ﷺ . Once he was sick, the Holy Prophet ﷺ went to his house where he saw the father of the lad reciting some parts of the Torah beside his bed. The Holy Prophet ﷺ 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 ﷺ 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 ؓ has reported that the Holy Prophet ﷺ owed some money to a Jew. He demanded the Prophet ﷺ 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 ﷺ 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 ﷺ 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 ﷺ go. The Holy Prophet ﷺ having some idea asked them of what they were doing. They said that it was unbearable for them to see the Prophet ﷺ in the custody of a Jew. The Holy Prophet ﷺ said to them, "My Lord has prohibited me from doing wrong to anyone under the covenant."

Next morning, the Jew who was highly impressed by this remarkable experience, came to the Holy Prophet ﷺ and declared:

اَشھَدُ اَنَّ لا إله إلا اللہ و اَشھَدُ اَنَّ مُحَمَّدَ رَّسُولُ اَلله

"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 ﷺ 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 Mazhari with reference to Da1a'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 ﷺ .

"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 their travel.They shall watch the shadows in order to ascertain proper time of their prayers."

"He shall wear a sheet of cloth round his waist and keep his hands and feet clean with ablution وُضُو (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 recitations 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 ﷺ 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 Baihaqi 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 ﷺ .

"0 Prophet, We have sent you as a witness over all the nations of the world, as the bearer of good tidings to the righteous, 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."

Sahih al-Bukhari also contains a similar description on the authority of Sayyidna ` Amr ibn al-` As ؓ . 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 early books.

"Allah revealed to the Prophet Dawud (علیہ السلام) (David) in the Zabur as follows: '0, 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 judgment they shall come before me having the light similar to the light of the early prophets. 0 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 إِنَّا لِلَّـهِ وَإِنَّا إِلَيْهِ رَ‌اجِعُونَ "We belong to Allah, and to Him we are to return," whenever 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 Judgment." (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 originality through innumerable changes and distortions by the Judo-Christian theologians. The Urdu version of this remarkable work has been published in Pakistan1.

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)

Some additional attributes of the Holy Prophet ﷺ have also been 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. اَلامربالمعروف وَ نَہِی عنِ المُنکَر . The Arabic term Ma` ruf literally signifies something recognized, acknowledged or known, while the term: مُنکَر '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 indicated 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 otherwise 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 (صَحابہ وتابعین) 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 (مُحَدِثَاتُ الاُمُور) or 'bid` ah' (innovation). In the next phrase of the verse the Holy Prophet ﷺ has been described as having the attribute of inviting people to good and preventing them from evil. The verse (7:157) said: يَأْمُرُ‌هُم بِالْمَعْرُ‌وفِ وَيَنْهَاهُمْ عَنِ الْمُنكَرِ‌ "Who bids them the Fair and forbids the Unfair."

This attribute has been, a common attribute of all the Prophets (علیہم السلام) ، 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 ﷺ . 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 easily 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 ﷺ ، 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 making things understood easily.

The verse under discussion has described second attribute that he shall permit his people to eat pure things and shall prohibit 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 ﷺ for his people. For example, the fat of permissible animals was 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 ﷺ 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. (A1-Sirai 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 ﷺ saying وَ یَضَعُ عَنھُم اِصرَھُم وَ الاَغلَال الَّتِی عَلَیھِم “ And relieves them of their burden and of the shackles that were upon them.

The Arabic word 'Isr' اِصرَ signifies heavy burden enough to stop movement, and the word 'Aghlal' is a plural of 'ghull' (غل) signifying inal 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 ﷺ shall abrogate such injunctions and replace them with easily practicable commandments. The Holy Prophet ﷺ 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: اَلدِّینُ یُسرُ (Islam) is easy".

Subsequent to the description of some attributes of the Holy Prophet ﷺ the verse has said:

فَالَّذِينَ آمَنُوا بِهِ وَعَزَّرُ‌وهُ وَنَصَرُ‌وهُ وَاتَّبَعُوا النُّورَ‌ الَّذِي أُنزِلَ مَعَهُ ۙ أُولَـٰئِكَ هُمُ الْمُفْلِحُونَ

"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 ﷺ ، 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 عَزَّرُ‌وهُ which is derived from 'Ta` zir'. Lexically it means 'to stop someone, with love and affection, from doing something, and to guard him. Sayyidna ` Abdullah bin ` Abbas ؓ has interpreted it as 'reverence. Al-mubarrad has commented that it denotes the highest degree of reverence. The implication 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 ﷺ helping him was directly related to his person; but after his departure helping his message or supporting the Islamic Shari'ah is analogous to helping the Holy Prophet ﷺ .

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 its existence. Specially so when it was spoken by an unlettered man. Similar to light which is not only bright in itself, but has the characteristics of making the darks bright as well, the Holy Qur'an has enlightened the mankind which was lost in darkness.

The significance of the Sunnah:

The verse under discussion started with the wads, "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 ﷺ 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 ﷺ can be achieved only by following the way of his life – the Sunnah.

Love and respect of the Prophet is essential

The phrase عَزَّرُ‌وهُ وَنَصَرُ‌وهُ "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 ﷺ 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 ﷺ . 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 ﷺ has perfection in each of the above aspects making it essential for the Muslims to fulfill 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 ﷺ 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 ﷺ Allah Almighty has enjoined additional obligations upon the Muslims. In another verse of the Holy Qur'an we find the phrase: عَزَّرُ‌وهُ وَنَصَرُ‌وهُ "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 voice of the Holy Prophet ﷺ . The verse said:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْ‌فَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ

"0 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:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّـهِ وَرَ‌سُولِ

"0 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 ﷺ in his presence. The Companion Sahl ibn ` Abdullah ؓ ، 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:

لَّا تَجْعَلُوا دُعَاءَ الرَّ‌سُولِ بَيْنَكُمْ كَدُعَاءِ بَعْضِكُم 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 ﷺ most of their time, maintained the respect of the Holy Prophet ﷺ according to Qur'anic instructions. It has been reported that Sayyidna Abu Bakr ؓ ، 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 ؓ .

The companion ` Amr ibn ` As ؓ 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 ؓ saying that whenever the Holy Prophet ﷺ came in the assembly of the companions, people kept their eyes down with respect. Only Sayyidna Abu Bakr and Sayyidna ` Umar ؓ raised their eyes and used to smile at them.

` Urwah ibn Masud 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 ؓ 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 someone made a mention of the Holy Prophet ﷺ .

This exemplary love and respect of the Holy Prophet ﷺ let them share a considerable part of prophetic perfection and enjoy the highest religious status next to the prophets.