Welcome Friends: Ahlan wa sahlan!
COMMENTS:
- Verses 66-68 continue in their discussion of the Hypocrites saying that, HAD they done what they were advised, they would have felt steadier and would have been indeed guided to a Straightened Path. Yusuf Ali’s note 585 mentions that the Qur’an offers four advantages of obedience to God, given in the order in which they would appeal to a ‘beginner’ in Faith:
Firstly, that it is for one’s own benefit, secondly that it would strengthen one’s Faith, thirdly it would grant them a mighty reward, and finally, it would guide them to a straight way.
2. Verse 69:
“And whoever obeys God and the Messenger, such (persons) shall be with Those upon whom God has bestowed His Bountiful Favor: of the Prophets, the Honored True,[1] the Witnesses, and the Righteous, and how good/beautiful are such for company!”
This verse is VERY important for multiple reasons, besides showing the reward of those who obeyed God and His Messenger.
This verse is proof that every human[2] Messenger of God was a Prophet among his people before being assigned with a message. We must make this point very clear because there later developed schools of thought (believed by mainstream Muslims to have deviated from Islam) that consider the Qur’an the Word of God, yet say of a teacher who had imparted extraordinary wisdom to them, that their teacher was God’s Messenger, or ‘Messenger of God.’
Most[3] will not give their teacher the title ‘God’s Prophet’ since the Qur’an says that Prophet Muhammad is the ‘khaatam/seal’ of Prophethood. They give their teacher the title ‘God’s Messenger,’ or ‘Messenger of God,’ believing that the concepts of Messenger and Prophet to be completely unrelated.
This can be refuted through the Qur’an which shows that being the final Prophet necessarily means being the final Messenger of God: Prophethood is the broader, umbrella term. In other words:
Every Rasool/Messenger of God is a Nabi/Prophet, but not every Prophet is a Messenger of God.
The Qur’an shows this very clearly:
- BEFORE their missions (perhaps in the primordial existence), God took the covenant from all the PROPHETS as a community- highlighting those that would have received a Compilation and Wisdom- to support any Messenger He would send confirming what they had (3:81; 33:7; see Day 30). No ‘Messengers’ Pledge’ is required, because this ‘Prophet’s Pledge’ was taken from all Prophets, some of whom would also be Messengers.
- DURING their mission: Many important verses only mention PROPHETS:
Prophets as Warners/نذير/
The compilation sent with them HQ2:213; 3:81.
Believing in Prophets (not Messengers) as part of a pre-requisite … HQ2:177
Not to take Prophets as ‘Lords’…HQ3:80
Some verses mention both PROPHETS AND MESSENGERS ..رسولا نبيا .. but there is no reference to any one of them being a ‘Messenger’ alone.
Some Prophets had ‘/فضلFaDl/something extra’ granted to them compared to other Prophets (HQ17:55): That would be a Message, making them ‘Messengers.’
- POST mission: Those of them who were killed are all mentioned as Prophets.
- AFTER-LIFE: There is no mention of Messengers at all. ONLY PROPHETS as we just saw in HQ4:69. The highest station in the hereafter, HOLDS PROPHETS and others, but HOLDS NO MESSENGERS.
Titled ‘Prophets’ in their primordial existence, and again ‘Prophets’ in their lofty station in the afterlife, some of them, in life, were given Messages to deliver. Before receiving his Message, each was only a Nabi/Prophet.[4] During reception and delivery of God’s Message, each was رسولا نبيا both Prophet and Messenger. After fulfilling delivery of God’s Message, each remains a Prophet.
‘Prophet’ is related to prominence among people.[5] ‘Messenger’ is related to the Message.
Every Messenger is a Prophet, but not every Prophet is a Messenger.
3. Verse 70 asserts that this is an advantageous bounty of God. Verse 71 tells Those Who Attained Faith to ready themselves/be fully prepared against danger (here meaning war).
Verses 72-73 describe those whose hearts remain tied up in the commodities of this world, while verse 74 invites those who have chosen the Hereafter, to fight in God’s cause, telling them that, whether killed or victorious, theirs will be a great reward.
Verse 75 starts off with the question, “And what is amiss with you that you do not fight..?” indicating ‘no moral excuse for such a refusal,’ especially since there are helpless people who are suffering and depending on someone to bring them relief! This part is heart-wrenching.
4. Verse 76 shows the difference between the cause for which Those Who Attained Faith fight, versus what the Deniers fight for. The verse ends by instructing listeners to fight the friends of Satan, for his guile is weak indeed.
According to Muhammad Asad (note 90):
“Thus the Qur’an implies that evil is not an independent, esoteric factor of life but rather a result of man’s succumbing to the temptations arising from his own moral weakness and thereby ‘denying the truth.’ In other words the power of the negative principle symbolized by Satan has no intrinsic reality…”
5. Verses 77-78 shows us how people prove their worth under pressure, and how the Hypocrites fear/stand in awe of people even more than they fear/stand in awe of God (Ali/Asad). Here again (as in Day 43) we understand that none will be wronged in the least (fateel). They cannot escape death however, which will catch up with them wherever they may be (read Yusuf Ali’s note).
Verse 79 elaborates on the Hypocrites’ allegation that the Prophet is the source of their misfortune; it was typical of them to malign the Prophet ﷺ (as in 9:61), blaming him while forgetting that people tend to suffer the consequences of their actions. Well-explained by Muhammad Asad in his note.
6. Perhaps now is a good time to shed a little more light on the issue of misfortunes that come upon us, inasmuch as my limited understanding has grasped very little of this issue. May God forgive me, for He knows best the reality of these ‘gheyb’ issues which I trust Him with completely, without necessarily comprehending any part of them. On the other hand, I cannot in true faith simply repeat what others have said, and I urge you not to limit yourself to what is said here:
These topics have been discussed and written about extensively, so please do your own research.
But I was asked to give my understanding, and here is a little of how I see this (at this point in time, because more knowledge always brings more clarity):
On day 34 we spoke of Death which was called a ‘kitaab mu’ajjal,’ indicating a compiled set of circumstances that must come together in due course for Death to occur (‘Kitaab’ meaning a ‘compilation;’ ‘ajal’ meaning ‘term,’ and its derivation ‘mu’ajjal’ meaning ‘in due course, eventually’).
Also, as HQ13:38 illustrates, every ‘ajal/course/eventuality’ has its ‘kitaab/compilation.’[6]
God’s Creation is ‘pre-programmed. Sunnat Allah/ God’s Sunna of Creation is constantly in motion towards its conclusion. Everything is in the motion of Tasbeeh, being motivated TO HIM as per the characteristics ingrained into its being. From single-cell organisms to the most powerful forces of nature, everything physical is in Tasbeeh; all have no choice but to be so, needing no prodding. The one exception is the Self/Nafs. The Qur’an is the Reminder, [7] reminding us of our primordial Trust, asserting that it is up to each Self to do ‘tazkiyah/ purifying itself as it grows,’ or to bury itself (HQ91:7-10). There’s no other alternative!
As an example, let’s speak of something everyone can relate to, and see its dire consequences everywhere:
When humans start a war (it is humans who have ‘compiled’ it upon themselves and others). War becomes an entity that has ‘inherent, pre-programmed’ developments as per the nature of war. If left without positive human intervention, by its nature, it will escalate, and cause A, then escalate further and cause B, then further to cause C…. etc.. to the suffering of everyone it touches. Now think: How much worse would it be when human intervention is negative, causing the escalation of aggression by leaps and bounds?
We need Taqwa in everything … everything.; there should no aggression whatsoever, and when we do fight, it should be against those who are fighting us (HQ 2:190-193).
So, in this example, war -and its dire consequences including displacement- become a matter which some might say is God’s doing, or His plan, while it is OUR deeds which have their effect on things that only follow His Sunna of Creation.
It is time we realized the full consequences of OUR misdeeds and failings.
Enough said!
Our next Reading is from HQ4:80-90.
Peace unto all!
[1] There is no English word to explain ‘Siddeeq- صدّيق’ which seems to be about being completely honest and true in everything one feels, says, and does, hence ‘Honorable and True.’ The Qur’an gives that title to Mary, Mother of Jesus, the ‘Siddeeqah’ (HQ5:75), and to three Prophets, Yusuf (12:46), Abraham (19:41) and Idrees (19:56), but there are many others who earn it, starting out by being constantly ‘Saadiq/Honest/Truthful,’ as the Prophet ﷺ is reported to have said in a SaHeeH Hadeeth:
“إِنَّ الصِّدْقَ يَهْدِي إِلَى البِرِّ، وَإِنَّ البِرَّ يَهْدِي إِلَى الجَنَّةِ، وَإِنَّ الرَّجُلَ لَيَصْدُقُ حَتَّى يَكُونَ صِدِّيقًا. وَإِنَّ الكَذِبَ يَهْدِي إِلَى الفُجُورِ، وَإِنَّ الفُجُورَ يَهْدِي إِلَى النَّارِ، وَإِنَّ الرَّجُلَ لَيَكْذِبُ حَتَّى يُكْتَبَ عِنْدَ اللَّهِ كَذَّابًا.”
“Sidq/Truthfulness leads to Birr/Forthcoming Genuineness, and Birr leads to the Garden. A person remains honest and true until they are ‘recorded/compiled’ as Siddeeq in the sight of God. Lying/Dishonesty leads to Fisq/desertion/betrayal and desertion leads to the Fire. A person would (actively) lie/be dishonest until becoming ‘recorded/compiled’ in the sight of God as a Liar.” (Bukhari and Muslim)
From Seerah, we know that the Prophet’s closest companion, Abu Bakr, was called ‘al Siddeeq.’
See HQ6:119; 9:119 as Qur’anic examples commending the title-bearing ‘Saadiqeen,’ which is more attainable than the superlative ‘Siddeeq:’
يا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وكُونُوا مَعَ الصَّادِقِينَ [التوبة:119]
هَذَا يَوْمُ يَنْفَعُ الصَّادِقِينَ صِدْقُهُمْ لَهُمْ جَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا [المائدة:119].
[2] We are speaking specifically about Messengers whom God has assigned from among humans to deliver His Messages to humanity; each being a ‘Messenger of God/ ’رسول الله (we are not speaking about Custodians/Angels bearing messages, as in HQ22:75; 35:1). On the other hand, anyone/anything carrying a message from one party to another could be called a ‘messenger,’ from the homing-pigeon messengers of ancient times all the way up to today’s cyberspace messaging.
All God’s Messengers from humanity were first and foremost ‘Prophets.’
[3] Some however, such as those of the Baha’i faith, have argued this point, saying that ‘khaatam al Nabiyyeen’ does not mean ‘the last of the Prophets” but rather means “the one who confirmed (the prophets of the past) and was understood in a honorific way as the best (of the prophets).” Hence, they assert, Prophet Muhammad is neither the final Messenger of God, nor the final Prophet.
[4] Each ‘Nabi’ would have ‘naba/risen’ from among his people, and was therefore most prominent having received exclusive ‘naba’/news’ from God.
لسان العرب لابن منظور: “…أخذت النَّبيَّ من النَّبْوة والنَّباوةِ، وهي الارتفاعُ من الأَرض، لارْتِفاع قَدْره ولأَنه شُرِّف على سائر الخلق، والجمع أَنْبِياء.”
[5] This is important to remember so as to understand verses which call Muhammad ﷺ by one designation or the other.
[6] وَلَقَدْ أَرْسَلْنَا رُسُلًا مِّن قَبْلِكَ وَجَعَلْنَا لَهُمْ أَزْوَاجًا وَذُرِّيَّةً وَمَا كَانَ لِرَسُولٍ أَن يَأْتِيَ بِآيَةٍ إِلَّا بِإِذْنِ اللَّـهِ لِكُلِّ أَجَلٍ كِتَابٌ ﴿الرعد: ٣٨﴾
[7] إِنَّ هَـٰذِهِ تَذْكِرَةٌ فَمَن شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ سَبِيلًا ﴿المزمل: ١٩﴾
إِنَّ هَـٰذِهِ تَذْكِرَةٌ فَمَن شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ سَبِيلًا ﴿الانسان: ٢٩﴾
ذَٰلِكَ الْيَوْمُ الْحَقُّ فَمَن شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ مَآبًا ﴿النبإ: ٣٩﴾