اَبَ
Appears 62 times in Quran
Derived Words (31)
Words derived from the stem "اَبَ".
- What! a man
- Do you give me the glad tidings
- their father
- his parents
- thereafter
- ever
- for a long, long period
- for ever
- long, long period
- never
- Shall mortals
- swarms
- his father
- our father
- sent
- he fled
- But never shall they wish for it
Occurrences in Quran
Found 62 verses containing "اَبَ".
وَلَنۡ یَّتَمَنَّوۡہُ اَبَدًۢا بِمَا قَدَّمَتۡ اَیۡدِیۡہِمۡ ۗ وَاللّٰہُ عَلِیۡمٌۢ بِالظّٰلِمِیۡنَ
62:8.
62:8.
62:8.
Commentary:
In verses 95 and 96 Jews are invited to join with Muslims in what is termed a مباھلة or prayer contest. They are called upon to pray to God in the company of Muslims for the death or destruction of the party with which God is displeased on account of its espousal of the cause of falsehood. If Jews are really the favourites of God and Muslims are under His wrath, the latter, as a result of the prayer contest, will surely meet with ruin, and thus it will become clear which of the two parties is on the side of truth. The only evidence which in this world can prove the truth of any of the conflicting claims regarding the next life made by the different religious systems is that the promises held out about the next life should in part at least begin to fulfil themselves in this very life. If, in such a prayer contest as the above, God were to show His favour to the Jews, it would furnish a clear proof that His favours would accompany them also in the next life.
The Quran adds that Jews will never venture to accept the challenge, for they are well aware of their actions and the motives that guide them.
For a fuller description of the institution of Mubahalah or prayer contest see under 3:62.
e
62:8.
b
62:8.
102
Commentary:
In verses 95 and 96 Jews are invited to join with Muslims in what is termed a مباھلة or prayer contest. They are called upon to pray to God in the company of Muslims for the death or destruction of the party with which God is displeased on account of its espousal of the cause of falsehood. If Jews are really the favourites of God and Muslims are under His wrath, the latter, as a result of the prayer contest, will surely meet with ruin, and thus it will become clear which of the two parties is on the side of truth. The only evidence which in this world can prove the truth of any of the conflicting claims regarding the next life made by the different religious systems is that the promises held out about the next life should in part at least begin to fulfil themselves in this very life. If, in such a prayer contest as the above, God were to show His favour to the Jews, it would furnish a clear proof that His favours would accompany them also in the next life.
The Quran adds that Jews will never venture to accept the challenge, for they are well aware of their actions and the motives that guide them.
For a fuller description of the institution of Mubahalah or prayer contest see under 3:62.
a
62:8.
یُوۡصِیۡکُمُ اللّٰہُ فِیۡۤ اَوۡلٰدِکُمۡ ۖ لِلذَّکَرِ مِثۡلُ حَظِّ الۡاُنۡثَیَیۡنِ ۚ فَاِنۡ کُنَّ نِسَآءً فَوۡقَ اثۡنَتَیۡنِ فَلَہُنَّ ثُلُثَا مَا تَرَکَ ۖ وَاِنۡ کَانَتۡ وٰحِدَۃً فَلَہَا النِّصۡفُ ۚ وَلِاَبَوَیۡہِ لِکُلِّ وٰحِدٍ مِّنۡہُمَا السُّدُسُ مِمَّا تَرَکَ اِنۡ کَانَ لَہٗ وَلَدٌ ۚ فَاِنۡ لَّمۡ یَکُنۡ لَّہٗ وَلَدٌ وَّوَرِثَہٗۤ اَبَوَاہُ فَلِاُمِّہِ الثُّلُثُ ۚ فَاِنۡ کَانَ لَہٗۤ اِخۡوَۃٌ فَلِاُمِّہِ السُّدُسُ ۚ مِنۡۢ بَعۡدِ وَصِیَّۃٍ یُّوۡصِیۡ بِہَاۤ اَوۡ دَیۡنٍ ۗ اٰبَآؤُکُمۡ وَاَبۡنَآؤُکُمۡ لَا تَدۡرُوۡنَ اَیُّہُمۡ اَقۡرَبُ لَکُمۡ نَفۡعًا ۚ فَرِیۡضَۃً مِّنَ اللّٰہِ ۗ اِنَّ اللّٰہَ کَانَ عَلِیۡمًا حَکِیۡمًا
4:177.
这节经文规定一个死者的近亲不论男女或出生的先后应得他遗产的份额。儿女、双亲、丈夫与妻子是主要继承人, 如果他们活着, 不论在什么情况下应得自己的一份, 其他有名份的亲戚只能在特殊情况下得到他们的一份。男的比女的应得的份额要多一倍, 因为他们负责维持家计 (مَعَانِی, Ma‘ani, ii.P.32)。这节经文开始时制定关于子女所得份额的比例的一般法则。一个儿子应得等于两个女儿的份额。因此, 凡是儿子和女儿都有的情况下, 就按这一法则办事。如果只有女儿而没有儿子, 经文规定把遗产的三分之二分给两个以上的女儿; 把二分之一给独生女。如果是两个女儿那应该分得多少, 经文没明确说明。但此句中用一个连接词 ف (fa, 但是), “但是如果有两个以上的女儿”, 这清楚地指出两个女儿已包括在前面 “两个女儿” 这几个字中。而且两个女人应得的份数可以在这节经文开始时所说的男女应得份数的比例中推想出来。按照那个比例, 一个儿子可得两个女儿的份数。因此, 如果有一个儿子和一个女儿, 那个儿子可得三分之二的遗产。可是, 由于一个儿子可得等于 “两个女儿” 的份额, 因此没有儿子而有两个女儿的情况下可得三分之二, 即等于经文明确说明给三个女儿相同的份额。因此, 这节经文的结构表明, 如果死者有两个女儿而没有儿子, 她们像有三个女儿的情况那样也可得三分之二的遗产。假如 «古兰经» 的这一句并不指两个女儿应得的份额, 那么, 这句用字就应该像这样, “一个男人应得一个女人两倍的份额”, 而不是像现在那样的句子。关于双亲的份额经文中谈了三种情况: (1) 如果一个人死了留下一个或几个儿女, 那么, 父母亲中每个人应得六分之一。(2) 如果一个人死后无儿女, 他的父母是惟一继承人 (死者没有妻子或丈夫), 那么, 母亲应得三分之一的财产, 其馀的三分之二归父亲所有。(3) 还有第三种情况, 实际上是第二种情况的例外。一个人死后无嗣, 他的父母亲是惟一的继承人, 但他有兄弟姐妹, 那么, 虽然他的兄弟姐妹不能继承他的财产, 但他们的存在会影响他父母亲的份额, 因为, 在这种情况下, 母亲将得六分之一 (不是像第二种情况那样得三份之一), 其余的六分之五归父亲所有。父亲在这种情况下被授予较大的份额的理由是, 父亲还要负担死者兄弟姐妹的生活。关于继承权的这一论题, 在随后的经文中继续谈下去。
4:177.
Father and mother both (Lane).
Walad means, (1) a child, son, daughter or a young one; (2) children, sons, daughters, offspring or young ones. The word is used both as singular and plural, feminine and masculine (Lane).
The verse prescribes suitable shares for all near relatives in the property of a deceased person without distinction of sex or order of birth. Children, parents, husbands and wives are the principal heirs who, if alive, get suitable shares in all circumstances, other relations having a title only in special cases. A male has been given double the share of a female because he has been made responsible for the maintenance of his family (Ma‘ani, ii. p.32). The verse begins by laying down a general rule as to the proportion of shares between sons and daughters. A son is to have as much as two daughters. So, wherever there are both sons and daughters, this rule will come in force. When, however, there are only daughters and no son, the verse allots two- thirds of the legacy to the daughters, if there are more than two of them; and one-half if there is only one. The share of daughters in case there are two is not expressly stated. But the use of the conjunction fa’ (but) in the clause, but if there be
4:177.
Important Words:
ابویه (his parents) is really ابوینه, the letter ن being dropped owing to اضافة. The word ابوین is the genitive of ابوان which is the dual form of اب which is originally ابو meaning, father or grandfather or any male ancestor or paternal uncle. ابوانliterally meaning "two fathers" signifies "father and mother" (Lane).
ولد (child) is very general in its significance meaning: (1) a child, son, daughter or a young one; (2) children, sons, daughters, offspring or young ones. Thus the word is used both as singular and plural, feminine and masculine (Lane).
Commentary:
This and the succeeding verse combined with the last verse of the Surah give the Islamic law of inheritance in a nutshell.
Islam prescribes suitable shares for all near relatives in the property of a deceased person without distinction of sex or order of birth. Children, parents, husbands and wives are the principal heirs who, if alive, get suitable shares in all circumstances, other relations having a title only in special cases. A male has been given double the share of a female because he has been made responsible for the maintenance of the family (Ma‘ani, vol. ii, p. 32).
The Islamic law of inheritance is perfect and it safeguards against all evils that result from laws prescribed by, or in vogue in, other faiths and communities. It aims at a fair distribution of wealth and equal chances of progress for all. To give the property of a deceased parent to the firstborn son only or to exclude the female members from inheritance or to disinherit parents in the presence of children has proved a veritable curse for society in many ways—moral, social and economic. The Islamic law of inheritance, reinforced by the system of Zakah (prescribed alms) and by the injunction prohibiting the giving and taking of interest, provides a golden mean between capitalism and communism—the two evil extremes of the present-day economic system.
The verse begins by laying down a general rule as to the proportion of shares between sons and daughters. A son is to have as much as two daughters. So wherever there are both sons and daughters, this rule will come in force. When, however, there are only daughters and no son, the verse allots two-thirds of the legacy to the daughters if there are more than two of them, and one-half if there is only one. The share of daughters, in case there are two, is not expressly stated. But the use of the conjunction فا (but) in the clause, but if there be females only, numbering more than two, clearly points to the fact that the share of two females has been referred to in the preceding words "two females". Moreover, the share of two females can be gathered from what has already been said in the beginning of the verse about the ratio between the shares of the males and the females. According to that ratio, a son is to get as much as two daughters. Thus, if there be one son and one daughter, the son will have two-thirds. But as the share of one son has been made equal to that of "two daughters", the latter, in case there is no son, will have two-thirds, viz., the same share as has been expressly fixed for three daughters. Thus, the very construction of the verse shows that if there be two daughters and no son, they too, as in the case of three daughters, will get two-thirds. If it had not been the object of the Quran to point to the share of two daughters in the clause, it would have been something like this, "a male shall have twice as much as a female", and not as it is now.
The above meaning is corroborated by a saying of the Holy Prophet himself. It is related that when a Companion of the Holy Prophet named Sa‘d bin Rabi‘ah died in the Battle of Uhud, leaving two daughters and one widow, his brother took away the whole property, leaving nothing for the two daughters. Thereupon the widow of Sa‘d went to the Holy Prophet and said, "Here are the two daughters of Sa‘d. Their uncle has taken the whole of his property and has left nothing for them." The Holy Prophet told her to wait till God should decide the matter. Then this verse was revealed and the Prophet called upon Sa‘d’s brother to give two-thirds of Sa‘d’s property to his two daughters and one-eighth to their mother and keep the rest for himself (Tirmidhi & Dawud).
The verse speaks of three cases as regards the share of the parents: (1) If a person dies leaving one or more children, then each of his parents shall have one-sixth; (2) If a person dies issueless and his parents are the sole heirs (there being no wife or husband of the deceased person), then the mother will have one-third of the property and the remaining two-thirds will go to the father; (3) There is a third case, which is really an exception to the second case. A man dies without issue and his parents are his sole heirs, but he has brothers or sisters. Then, although his brother or sisters will not inherit from him, yet their presence will affect the share of the parents, for, in this case, the mother will have one-sixth (instead of one-third, as in the second case) and the remaining five-sixths will go to the father. The reason why the father is awarded a larger share in this case is that the father has also to support the brothers or sisters of the deceased. The subject of inheritance is continued in the succeeding verse.
b
4:177.
314
这节经文规定一个死者的近亲不论男女或出生的先后应得他遗产的份额。儿女、双亲、丈夫与妻子是主要继承人, 如果他们活着, 不论在什么情况下应得自己的一份, 其他有名份的亲戚只能在特殊情况下得到他们的一份。男的比女的应得的份额要多一倍, 因为他们负责维持家计 (مَعَانِی, Ma‘ani, ii.P.32)。这节经文开始时制定关于子女所得份额的比例的一般法则。一个儿子应得等于两个女儿的份额。因此, 凡是儿子和女儿都有的情况下, 就按这一法则办事。如果只有女儿而没有儿子, 经文规定把遗产的三分之二分给两个以上的女儿; 把二分之一给独生女。如果是两个女儿那应该分得多少, 经文没明确说明。但此句中用一个连接词 ف (fa, 但是), “但是如果有两个以上的女儿”, 这清楚地指出两个女儿已包括在前面 “两个女儿” 这几个字中。而且两个女人应得的份数可以在这节经文开始时所说的男女应得份数的比例中推想出来。按照那个比例, 一个儿子可得两个女儿的份数。因此, 如果有一个儿子和一个女儿, 那个儿子可得三分之二的遗产。可是, 由于一个儿子可得等于 “两个女儿” 的份额, 因此没有儿子而有两个女儿的情况下可得三分之二, 即等于经文明确说明给三个女儿相同的份额。因此, 这节经文的结构表明, 如果死者有两个女儿而没有儿子, 她们像有三个女儿的情况那样也可得三分之二的遗产。假如 «古兰经» 的这一句并不指两个女儿应得的份额, 那么, 这句用字就应该像这样, “一个男人应得一个女人两倍的份额”, 而不是像现在那样的句子。关于双亲的份额经文中谈了三种情况: (1) 如果一个人死了留下一个或几个儿女, 那么, 父母亲中每个人应得六分之一。(2) 如果一个人死后无儿女, 他的父母是惟一继承人 (死者没有妻子或丈夫), 那么, 母亲应得三分之一的财产, 其馀的三分之二归父亲所有。(3) 还有第三种情况, 实际上是第二种情况的例外。一个人死后无嗣, 他的父母亲是惟一的继承人, 但他有兄弟姐妹, 那么, 虽然他的兄弟姐妹不能继承他的财产, 但他们的存在会影响他父母亲的份额, 因为, 在这种情况下, 母亲将得六分之一 (不是像第二种情况那样得三份之一), 其余的六分之五归父亲所有。父亲在这种情况下被授予较大的份额的理由是, 父亲还要负担死者兄弟姐妹的生活。关于继承权的这一论题, 在随后的经文中继续谈下去。
b
4:177.
494
Important Words:
ابویه (his parents) is really ابوینه, the letter ن being dropped owing to اضافة. The word ابوین is the genitive of ابوان which is the dual form of اب which is originally ابو meaning, father or grandfather or any male ancestor or paternal uncle. ابوانliterally meaning "two fathers" signifies "father and mother" (Lane).
ولد (child) is very general in its significance meaning: (1) a child, son, daughter or a young one; (2) children, sons, daughters, offspring or young ones. Thus the word is used both as singular and plural, feminine and masculine (Lane).
Commentary:
This and the succeeding verse combined with the last verse of the Surah give the Islamic law of inheritance in a nutshell.
Islam prescribes suitable shares for all near relatives in the property of a deceased person without distinction of sex or order of birth. Children, parents, husbands and wives are the principal heirs who, if alive, get suitable shares in all circumstances, other relations having a title only in special cases. A male has been given double the share of a female because he has been made responsible for the maintenance of the family (Ma‘ani, vol. ii, p. 32).
The Islamic law of inheritance is perfect and it safeguards against all evils that result from laws prescribed by, or in vogue in, other faiths and communities. It aims at a fair distribution of wealth and equal chances of progress for all. To give the property of a deceased parent to the firstborn son only or to exclude the female members from inheritance or to disinherit parents in the presence of children has proved a veritable curse for society in many ways—moral, social and economic. The Islamic law of inheritance, reinforced by the system of Zakah (prescribed alms) and by the injunction prohibiting the giving and taking of interest, provides a golden mean between capitalism and communism—the two evil extremes of the present-day economic system.
The verse begins by laying down a general rule as to the proportion of shares between sons and daughters. A son is to have as much as two daughters. So wherever there are both sons and daughters, this rule will come in force. When, however, there are only daughters and no son, the verse allots two-thirds of the legacy to the daughters if there are more than two of them, and one-half if there is only one. The share of daughters, in case there are two, is not expressly stated. But the use of the conjunction فا (but) in the clause, but if there be females only, numbering more than two, clearly points to the fact that the share of two females has been referred to in the preceding words "two females". Moreover, the share of two females can be gathered from what has already been said in the beginning of the verse about the ratio between the shares of the males and the females. According to that ratio, a son is to get as much as two daughters. Thus, if there be one son and one daughter, the son will have two-thirds. But as the share of one son has been made equal to that of "two daughters", the latter, in case there is no son, will have two-thirds, viz., the same share as has been expressly fixed for three daughters. Thus, the very construction of the verse shows that if there be two daughters and no son, they too, as in the case of three daughters, will get two-thirds. If it had not been the object of the Quran to point to the share of two daughters in the clause, it would have been something like this, "a male shall have twice as much as a female", and not as it is now.
The above meaning is corroborated by a saying of the Holy Prophet himself. It is related that when a Companion of the Holy Prophet named Sa‘d bin Rabi‘ah died in the Battle of Uhud, leaving two daughters and one widow, his brother took away the whole property, leaving nothing for the two daughters. Thereupon the widow of Sa‘d went to the Holy Prophet and said, "Here are the two daughters of Sa‘d. Their uncle has taken the whole of his property and has left nothing for them." The Holy Prophet told her to wait till God should decide the matter. Then this verse was revealed and the Prophet called upon Sa‘d’s brother to give two-thirds of Sa‘d’s property to his two daughters and one-eighth to their mother and keep the rest for himself (Tirmidhi & Dawud).
The verse speaks of three cases as regards the share of the parents: (1) If a person dies leaving one or more children, then each of his parents shall have one-sixth; (2) If a person dies issueless and his parents are the sole heirs (there being no wife or husband of the deceased person), then the mother will have one-third of the property and the remaining two-thirds will go to the father; (3) There is a third case, which is really an exception to the second case. A man dies without issue and his parents are his sole heirs, but he has brothers or sisters. Then, although his brother or sisters will not inherit from him, yet their presence will affect the share of the parents, for, in this case, the mother will have one-sixth (instead of one-third, as in the second case) and the remaining five-sixths will go to the father. The reason why the father is awarded a larger share in this case is that the father has also to support the brothers or sisters of the deceased. The subject of inheritance is continued in the succeeding verse.
b
4:177.
573
Father and mother both (Lane).
574
Walad means, (1) a child, son, daughter or a young one; (2) children, sons, daughters, offspring or young ones. The word is used both as singular and plural, feminine and masculine (Lane).
574A
The verse prescribes suitable shares for all near relatives in the property of a deceased person without distinction of sex or order of birth. Children, parents, husbands and wives are the principal heirs who, if alive, get suitable shares in all circumstances, other relations having a title only in special cases. A male has been given double the share of a female because he has been made responsible for the maintenance of his family (Ma‘ani, ii. p.32). The verse begins by laying down a general rule as to the proportion of shares between sons and daughters. A son is to have as much as two daughters. So, wherever there are both sons and daughters, this rule will come in force. When, however, there are only daughters and no son, the verse allots two- thirds of the legacy to the daughters, if there are more than two of them; and one-half if there is only one. The share of daughters in case there are two is not expressly stated. But the use of the conjunction fa’ (but) in the clause, but if there be
وَالَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ سَنُدۡخِلُہُمۡ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ خٰلِدِیۡنَ فِیۡہَاۤ اَبَدًا ۖ لَّہُمۡ فِیۡہَاۤ اَزۡوٰجٌ مُّطَہَّرَۃٌ ۖ وَّنُدۡخِلُہُمۡ ظِلًّا ظَلِیۡلًا
4:123; 13:30; 14:24; 22:24; 2:26.
13:36; 56:31.
The expression, plenteous shade, signifies an atmosphere of peace and calm, free from all pain-giving elements.
4:123; 16:30; 14:24; 22:24; See lso 2:26.
13:36; 56:31.
Commentary:
The word مطھرة (pure) does not literally mean "pure" but "made pure," signifying that the spouses whom pious believers will have in Heaven will be made as highly pure as the environment of Heaven demands.
The expression, pleasant and plenteous shade, signifies an atmosphere of peace and calm, free from all pain-giving element. Elsewhere the Quran says: They will know there (in Heaven) neither extreme heat nor extreme cold (76:14).
b
4:123; 13:30; 14:24; 22:24; 2:26.
c
13:36; 56:31.
a
4:123; 16:30; 14:24; 22:24; See lso 2:26.
b
13:36; 56:31.
531
Commentary:
The word مطھرة (pure) does not literally mean "pure" but "made pure," signifying that the spouses whom pious believers will have in Heaven will be made as highly pure as the environment of Heaven demands.
The expression, pleasant and plenteous shade, signifies an atmosphere of peace and calm, free from all pain-giving element. Elsewhere the Quran says: They will know there (in Heaven) neither extreme heat nor extreme cold (76:14).
a
4:123; 13:30; 14:24; 22:24; 2:26.
b
13:36; 56:31.
620
The expression, plenteous shade, signifies an atmosphere of peace and calm, free from all pain-giving elements.
وَالَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ سَنُدۡخِلُہُمۡ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ خٰلِدِیۡنَ فِیۡہَاۤ اَبَدًا ۖ وَّعۡدَ اللّٰہِ حَقًّا ۚ وَمَنۡ اَصۡدَقُ مِنَ اللّٰہِ قِیۡلًا
2:26.
See 2:26.
See 2:26.
a
2:26.
a
See 2:26.
c
See 2:26.
اِلَّا طَرِیۡقَ جَہَنَّمَ خٰلِدِیۡنَ فِیۡہَاۤ اَبَدًا ۚ وَکَانَ ذٰلِکَ عَلَی اللّٰہِ یَسِیۡرًا
33:31; 64:8.
33:31; 64:8.
e
33:31; 64:8.
c
33:31; 64:8.
633
Commentary:
The natural destination of those people who are mentioned in the preceding verse is Hell. A bad man must come to a bad end.
b
33:31; 64:8.
قَالُوۡا یٰمُوۡسٰۤی اِنَّا لَنۡ نَّدۡخُلَہَاۤ اَبَدًا مَّا دَامُوۡا فِیۡہَا ۖ فَاذۡہَبۡ اَنۡتَ وَرَبُّکَ فَقٰتِلَاۤ اِنَّا ہٰہُنَا قٰعِدُوۡنَ
Commentary:
The companions of Moses perhaps never fell so low as on the present occasion. They were cowardly, faithless and slothful. Compare with this the noble example of the Companions of the Holy Prophet of Islam. There is a report to the effect that when the Holy Prophet, with a handful of his ill-equipped Companions, intended to go forth to meet the vastly superior and much better-equipped Meccan force at Badr, he consulted them about it. Thereupon one of he Companions stood up and addressed the Holy Prophet in the following memorable words, "We would not say to thee, O Prophet of God! as said the companions of Moses, 'Go thou and thy Lord and fight and here we sit'. On the contrary, O Prophet of the Lord! We are ever with thee and we will go with thee whither thou goest. We will fight the enemy on thy right and on thy left and in thy front and behind thy back; and we trust God that thou wilt see from us what will comfort thine eyes." The tradition says that when the Holy Prophet heard these words, his face beamed with delight; and no wonder (Bukhari & Hisham).
661
Commentary:
The companions of Moses perhaps never fell so low as on the present occasion. They were cowardly, faithless and slothful. Compare with this the noble example of the Companions of the Holy Prophet of Islam. There is a report to the effect that when the Holy Prophet, with a handful of his ill-equipped Companions, intended to go forth to meet the vastly superior and much better-equipped Meccan force at Badr, he consulted them about it. Thereupon one of he Companions stood up and addressed the Holy Prophet in the following memorable words, "We would not say to thee, O Prophet of God! as said the companions of Moses, 'Go thou and thy Lord and fight and here we sit'. On the contrary, O Prophet of the Lord! We are ever with thee and we will go with thee whither thou goest. We will fight the enemy on thy right and on thy left and in thy front and behind thy back; and we trust God that thou wilt see from us what will comfort thine eyes." The tradition says that when the Holy Prophet heard these words, his face beamed with delight; and no wonder (Bukhari & Hisham).
قَالَ اللّٰہُ ہٰذَا یَوۡمُ یَنۡفَعُ الصّٰدِقِیۡنَ صِدۡقُہُمۡ ۚ لَہُمۡ جَنّٰتٌ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ خٰلِدِیۡنَ فِیۡہَاۤ اَبَدًا ۚ رَّضِیَ اللّٰہُ عَنۡہُمۡ وَرَضُوۡا عَنۡہُ ۚ ذٰلِکَ الۡفَوۡزُ الۡعَظِیۡمُ
9:100; 58:23; 98:9.
9:100; 58:23; 98:9.
9:100; 58:23; 98:9.
Commentary:
The words, This is a day, refer to the Day of Judgement, which shows that the question mentioned in 5:117 above will be put to Jesus on the Day of Judgement, i.e. after he will have paid his supposed second visit to the earth, as is alleged by those who believe in his ascension to, and descent from, heaven.
The word "truthful" used in the verse hints that as the followers of Jesus did not prove truthful, they could not hope to benefit from Divine mercy. The word really refers to Muslims, who were true to the teachings of their Prophet. They believed as he taught them to believe, and acted as he taught them to act, and were true to their God. The word may also refer to the followers of Ahmad, the Promised Messiah, who was raised as the مثیل, or likeness, of Jesus. God, as it were, says, "We sent two Messiahs, the followers of the one drifted away from his teachings and began to look upon him as God, but the followers of the other Messiah were true to his teachings. So this day only the truth of the truthful shall profit them."
a
9:100; 58:23; 98:9.
a
9:100; 58:23; 98:9.
747
Commentary:
The words, This is a day, refer to the Day of Judgement, which shows that the question mentioned in 5:117 above will be put to Jesus on the Day of Judgement, i.e. after he will have paid his supposed second visit to the earth, as is alleged by those who believe in his ascension to, and descent from, heaven.
The word "truthful" used in the verse hints that as the followers of Jesus did not prove truthful, they could not hope to benefit from Divine mercy. The word really refers to Muslims, who were true to the teachings of their Prophet. They believed as he taught them to believe, and acted as he taught them to act, and were true to their God. The word may also refer to the followers of Ahmad, the Promised Messiah, who was raised as the مثیل, or likeness, of Jesus. God, as it were, says, "We sent two Messiahs, the followers of the one drifted away from his teachings and began to look upon him as God, but the followers of the other Messiah were true to his teachings. So this day only the truth of the truthful shall profit them."
b
9:100; 58:23; 98:9.
یٰبَنِیۡۤ اٰدَمَ لَا یَفۡتِنَنَّکُمُ الشَّیۡطٰنُ کَمَاۤ اَخۡرَجَ اَبَوَیۡکُمۡ مِّنَ الۡجَنَّۃِ یَنۡزِعُ عَنۡہُمَا لِبَاسَہُمَا لِیُرِیَہُمَا سَوۡءٰتِہِمَاۤ ۗ اِنَّہٗ یَرٰٮکُمۡ ہُوَ وَقَبِیۡلُہٗ مِنۡ حَیۡثُ لَا تَرَوۡنَہُمۡ ۗ اِنَّا جَعَلۡنَا الشَّیٰطِیۡنَ اَوۡلِیَآءَ لِلَّذِیۡنَ لَا یُؤۡمِنُوۡنَ
2:258; 3:176; 16:101.
邪恶的精神称为 شَيْطَانْ (Shaitan, 恶魔)。这一类的那些东西一般是肉眼看不到的。他们不知不觉地对人类施加影响并寻找人类内藏的弱点, 为的是使人类进一步确定他们走上邪道。安拉创造恶魔只是为了考验人们——恶魔在人类参加的精神竞赛中起跳栏的作用。跳栏不是用来堵住而是要使赛跑中的竞争者更警惕和加倍努力。那些不小心和疏忽的人在跳栏上绊了脚, 在比赛中就输了。他们只能责怪自己而不能责怪在他们道上设置那些跳栏来试验和证实他们勇气的人。
یعنی شیطان کی ذریت اس دنیا میں بہت چالاکی سے کام لیتی ہے۔ اور مومنوں کو تاڑتی رہتی ہے۔ تا ان کے اعمال کو بگاڑ کر مشہور کرے اور لوگوں کو ان کا دشمن بنا دے۔
یعنی کافر تعلیم دیتے ہیں کہ باپ دادوں کی باتوں پر جمے رہو‘ عقل سے کام نہ لو۔
2:258; 3:176; 16:101.
The Evil Spirit, called Shaitan, and those of his kind are generally invisible to the eye. They exercise their influence imperceptibly and search for the hidden weaknesses of man in order to confirm him in his evil ways. God has created Satan only as a trial for men––Satan serves the purpose of a hurdle in the spiritual race in which man is engaged. Hurdles are meant not to block but to make the competitors in the race more vigilant and to redouble their efforts. The careless and the negligent, who stumble over hurdles and thus lose the race, have themselves to blame and not the person or persons who put them in their way in order to try and prove their mettle.
2:258; 3:176; 16:101.
Commentary:
The Evil One called شیطان (Shaitan) and those of his kind, are generally invisible to the human eye. They exercise their influence imperceptibly and search for the hidden weaknesses of man in order to expose him and confirm him in his evil ways. Shaitan is a descriptive name, meaning "one who has become removed from God." It is only by being removed away from God that one perishes. For a detailed explanation of the word see 2:37.
The expression, We have made satans friends for those who believe not, shows that Satan and his associates exercise their pernicious influence only on those who are already evilly disposed.
b
2:258; 3:176; 16:101.
487
邪恶的精神称为 شَيْطَانْ (Shaitan, 恶魔)。这一类的那些东西一般是肉眼看不到的。他们不知不觉地对人类施加影响并寻找人类内藏的弱点, 为的是使人类进一步确定他们走上邪道。安拉创造恶魔只是为了考验人们——恶魔在人类参加的精神竞赛中起跳栏的作用。跳栏不是用来堵住而是要使赛跑中的竞争者更警惕和加倍努力。那些不小心和疏忽的人在跳栏上绊了脚, 在比赛中就输了。他们只能责怪自己而不能责怪在他们道上设置那些跳栏来试验和证实他们勇气的人。
3
یعنی شیطان کی ذریت اس دنیا میں بہت چالاکی سے کام لیتی ہے۔ اور مومنوں کو تاڑتی رہتی ہے۔ تا ان کے اعمال کو بگاڑ کر مشہور کرے اور لوگوں کو ان کا دشمن بنا دے۔
4
یعنی کافر تعلیم دیتے ہیں کہ باپ دادوں کی باتوں پر جمے رہو‘ عقل سے کام نہ لو۔
a
2:258; 3:176; 16:101.
929
Commentary:
The Evil One called شیطان (Shaitan) and those of his kind, are generally invisible to the human eye. They exercise their influence imperceptibly and search for the hidden weaknesses of man in order to expose him and confirm him in his evil ways. Shaitan is a descriptive name, meaning "one who has become removed from God." It is only by being removed away from God that one perishes. For a detailed explanation of the word see 2:37.
The expression, We have made satans friends for those who believe not, shows that Satan and his associates exercise their pernicious influence only on those who are already evilly disposed.
a
2:258; 3:176; 16:101.
964
The Evil Spirit, called Shaitan, and those of his kind are generally invisible to the eye. They exercise their influence imperceptibly and search for the hidden weaknesses of man in order to confirm him in his evil ways. God has created Satan only as a trial for men––Satan serves the purpose of a hurdle in the spiritual race in which man is engaged. Hurdles are meant not to block but to make the competitors in the race more vigilant and to redouble their efforts. The careless and the negligent, who stumble over hurdles and thus lose the race, have themselves to blame and not the person or persons who put them in their way in order to try and prove their mettle.
مَّا کَانَ مُحَمَّدٌ اَبَاۤ اَحَدٍ مِّنۡ رِّجَالِکُمۡ وَلٰکِنۡ رَّسُوۡلَ اللّٰہِ وَخَاتَمَ النَّبِیّٖنَ ۗ وَکَانَ اللّٰہُ بِکُلِّ شَیۡءٍ عَلِیۡمًا
خَاتَم (Khatam) 源出于 خَتَمَ (Khatama), 意指他封闭了; 打戳于; 压印或盖印于这东西上。这是这一单词的原始的意义。它的非原始的意义是, 他到达这东西的边端; 或遮盖此物; 或在一项文件的内容上面作记号或印压一块火漆或任何一种印章来保护它。 خَاتَم (Khatam) 意指一种图章戒指; 印、图章; 或戳子和花押; 一样东西的末端或最后一部分或一部分和结果或东西的结局。这一单词还有修饰或增添光彩的内涵; 最好的和最完美无缺的意思。خَاتِم (Khatim) 和 خَاتَم (Khatam) 及 خَتْم (Khatm) 这几个单词几乎是同义词 (Lane مُفْرَدَات Mufradat, فَتْح Fath 和 زُرْقَانِی Zurqani,) 因此 خَاتَمُ النَّبِیّٖن )Khatamun-Nabiyyin( 这一用语就意为先知们的印信; 先知中最好的和最完美无缺者; 为先知们修饰和增添光彩者; 其次, 它意指先知中最后一位。
在麦加, 当穆圣所有的儿子都死于童年, 他的敌人嘲笑他是 اَبْتَر(Abtar, 没有男后嗣的人), 意即, 没有男性后嗣来继承他, 他的活动迟早要告终 (مُحِيْط, Muhit)。在回答不信者的这一讥讽, 在 «大量幸福» 章中着重宣告, 不是穆圣而是他的敌人终归无后。在 «大量幸福» 章的启示之后, 穆圣将有幸得到长大成人的儿子的这一观念自然受到早先穆斯林的支持。现在注释的这节经文中, 由于它宣告了穆
0圣现在不是、过去也绝不是、而将来也不会是任何青年人的父亲 رِجَال (Rijal) 意指已长大的青年人, 消除了那样的误解。虽然本节经文似乎与 «大量幸福» 章中所说, 不是穆圣而是他的敌人存在着无后的危险有所抵触, 但实际上是企图把这种表面上的矛盾所引起的疑惑和担扰加以解决。它 (本节经文) 说, 穆圣是安拉的使者, 意即, 他是全民族的精神父亲, 而他也是خَاتَمُ النَّبِیّٖن (Khātamun-Nabiyyīn 众先知的印信, 众圣之印), 意即他是所有先知 (圣人) 的精神父亲。因此, 当他是所有信仰者和所有先知的精神父亲时, 他怎能被说成是无后? 如果把这一用词取意为他是先知中的最后一位, 而在他之后不再有先知 (圣人), 那么, 本节经文似乎就显得不协调, 而上下文联系不上, 因而不是在驳斥不信者对穆圣是无后的嘲笑, 而倒是在支持和加强这种嘲笑。简言之, 按照以上所说明的 Khatam 这一单词的意义, Khatamun-Nabiyyin 这个用语可以有四个可能的意义: (1) 穆圣是众先知的印信, 即没有先知可以被认为是真实的, 除非他的先知品位盖有穆圣印章。以往先知的先知品位必须经穆圣的证实和证明, 而且, 在他之后, 除了作为他的跟从者外, 没有人可以达到先知品位。(2) 穆圣是所有先知中最优秀、最崇高和最完美无缺的, 而且他也是为他们 (其他先知们) 润色的源泉 (زُرْقَانِی، شَرَح مَوَاهِبُ اللَّدُنِّيَّة, Zurqani, Sharah Mawahibul-Ladunniyyah)。(3) 穆圣是有经先知中的最后一位。这一解释已经得到著名的穆斯林宗教学研究家、圣徒和博学多闻的学者诸如伊本•阿拉比 (اِبْنِ عَرَبِی, Ibn-e-‘Arabi), 沙•哇里乌拉 (شَاه وَلِیُّ الله, Shah Wali-ullah), 阿里•卡里教长 (اِمَام عَلِی قَارِی, Imam ‘Ali Qari) 和阿哈默德•萨尔恒迪 (穆杰迪德•阿尔夫•撒尼--------مُجَدِّد اَلْف ثَانِی, Mujaddid Alf Thani) 等辈的同意。根据这些伟大的学者和贤士之见, 在穆圣之后, 不可能出现能废除他的道统或会来自他的教生之外的先知 (فُتُوحَات Futuhat, تَفْهِيْمَات Tafhimat, مَكْتُوبَات Maktubat 和 اَلْيَوَاقِيْت وَالْجَوَاهِر, Al-Yawaqit wal Jawahir)。据传说, 穆圣的聪慧的配偶阿依莎曾经说过 “说他 (穆圣) 是 Khatamun-Nabiyyin (众先知之印信), 但不要说在他之后将没有先知” (مَنْثُوْر, Manthur)。(4) 穆圣是先知中的最后一位只是从先知品位的一切品质和特征已在他身上得到最完美的表现这一意义上说; Khatam 用作 “最后的” 之意解释时, 则是表明杰出和完美无缺这一意义。此外, «古兰经» 明确地讲到在穆圣之后先知的出现 (7:36)。穆圣本人心中也很清楚。在他之后的先知品位的接续问题, 据传说, 他曾说过: “假如伊布拉欣 (他的儿子) 依然活着, 他会是一位先知 (مَاجَة كِتَابُ الْجَنَائِز, Majah, Kitabul-Jana’iz), 而阿布•伯克尔, 除了将来出现某位先知外, 是在我以后的人中最好的 (كَنْز, Kanz)。
مَا کَانَ مُحَمَّدٌ اَبَا اَحَدٍ کے الفاظ قرآن مجید میں ہیں اور عربی کا قاعدہ ہے کہ کَانَ استمرار کے معنے بھی دیتا ہے (دیکھئے تاج العروس و مُغْنی اللّبِیب) پس ہم نے استمرار کے لحاظ سے آیت کا ترجمہ یہ کیا ہے کہ ’’محمد (صلی اللہ علیہ وسلم) نہ کسی مرد کے باپ تھے‘ نہ ہیں‘ نہ ہونگے۔‘‘
یعنی آپ کی تصدیق کے بغیر اور آپ کی تعلیم کی شہادت کے بغیر کوئی شخص نبوت یا ولایت کے مقام تک نہیں پہنچ سکتا۔ لوگوں نے نبیوں کی مہر کی جگہ آخری نبی کے معنے لئے ہیں۔ مگر اس سے بھی ہماری پوزیشن میں فرق نہیں آتا۔ آنحضرت صلی اللہ علیہ وآلہ ٖ وسلم کے معراج کو مدِّنظر رکھا جائے تو انبیاء کا شجرہ مطابق مسند احمد بن حنبلؒ یوں بنتا ہے۔
اس نقشہ کو دیکھو تو مخلوق کے مقام پر جو شخص کھڑا ہوگا‘ اس کی نظر سب سے پہلے حضرت آدم علیہ السلام پر پڑے گی اور سب سے آخراس کی نظر محمد رسول اللہ صلی اللہ علیہ وسلم پر پڑے گی۔
سدرۃ المنتہیٰ: محمد رسول اللہ صلی اللہ علیہ وسلم
ساتواں آسمان
Khatam is derived from Khatama which means, he sealed, stamped, impressed or imprinted the thing. This is the primary signification of this word. The secondary meaning is he reached the end of the thing; or covered the thing; or protected what is in a writing by marking or stamping a piece of clay upon it, or by means of a seal of any kind. Khatam means, a signet ring; a seal or stamp and a mark; the end or last part or portion and result or issue of a thing. The word also signifies embellishment or ornament; the best and most perfect. The words Khatim and Khatm and Khatam are almost synonymous (Lane, Mufradat, Fath & Zurqani). So the expression Khatamun-Nabiyyin would mean, the Seal of the Prophets; the best and most perfect of the Prophets; the embellishment and ornament of the Prophets. Secondarily it means, the last of the Prophets.
At Mecca when all the Holy Prophet’s male children had died in their childhood, his enemies taunted him with be
Important Words:
خاتم النبیین (Seal of the Prophets). خاتم (Khatam) is derived from ختم. They say ختم الشیء او ختم علیه i.e. he sealed, stamped, impressed or imprinted the thing or he put the seal on it. This is the primary signification of this word. Or the primary signification of ختم (khatmun) is the act of covering over the thing. It also signifies the protecting of what is in a writing by marking or stamping a piece of clay upon it, or by means of a seal of any kind. ختم الشیء also means, he reached the end of the thing. ختم القرآن means, he recited the whole of the Quran. This is the secondary meaning of the word. Thus خاتم(khatam) means, a signet-ring; a seal or stamp and a mark; the end or last part or portion and result or issue of a thing; the hollow of the back of the neck. The words ختم (khatmun) and خاتم (khatim and khatam) are almost synonymous and mean a signet. خاتم (khatam) also signifies, embellishment or ornament, the best and most perfect (Lane, Aqrab, Mufradat, Fath & Zurqani). So the expression خاتم النبیین would mean, the Seal of the Prophets; the best and most perfect of the Prophets; the embellishment and ornament of the Prophets. Secondarily, the expression may also mean, the last of the Prophets.
Commentary:
Much confusion and misunderstanding seems to prevail as to what is the real spiritual status and position of the Holy Prophet as indicated by the expression خاتم النبیین i.e. the Seal of the Prophets. A careful study of the context, however, removes the prevalent misconception. At Mecca when all the Holy Prophet’s male children died in their childhood, his enemies taunted him with being أبتر (one who has no male issue), meaning that in the absence of male heirs to succeed him his movement would sooner or later come to an end (Muhit). In answer to this taunt of disbelievers it was emphatically declared in Surah Al-Kausar (الکوثر) that not the Holy Prophet but his enemies would remain issueless. After the revelation of Surah Al-Kausar the idea naturally found favour with the early Muslims that the Holy Prophet would be blessed with sons who would live to an adult age. The verse under comment removed that misconception inasmuch as it declared that the Prophet is not, never was, nor will ever be the father of any grownup young men (رجالmeaning grown-up young men). The verse under comment while appearing to be in conflict with Surah Al-Kausar in which not the Holy Prophet but his enemies have been threatened with being issueless, in reality seeks to set at rest doubts and misgivings to which this seeming contradiction gives rise. It says that the Holy Prophet is رسول الله i.e. the spiritual father of a whole Ummat and he is also خاتم النبیین signifying that he is the spiritual father of all the past and future Prophets. So when he is the spiritual father of all the believers and all Prophets, how can he be said to be أبتر i.e. issueless. But if the expression be taken to mean that the Holy Prophet is the last of the Prophets and that no Prophet will come after him, then the verse appears to be out of tune with the context and instead of refuting the objection of disbelievers that the Holy Prophet was issueless, supports and reinforces it.
Briefly, according to the meaning of the word خاتم the expression خاتم النبیین can have four possible meanings:
(1) That the Holy Prophet was the Seal of the Prophets, i.e. no Prophet, past or future, can be regarded as true unless his prophethood bears the seal of the Holy Prophet. The prophethood of every past Prophet must be confirmed and testified to by the Holy Prophet and nobody can attain to prophethood after him except by being his أمتی (follower). All claims to prophethood must be judged and tested by reference to the revelation received by the Holy Prophet and to his teachings.
(2) That the Holy Prophet was the best, the noblest and the most perfect of all the Prophets and that he was also a source of embellishment for them (Zurqani, Sharah Mawahibul-Ladunniyya).
(3) That the Holy Prophet was the last of the Law-bearing Prophets. This interpretation has been accepted by many eminent Muslim theologians, saints and savants such as Ibn ‘Arabi, Shah Wali-Allah, Imam ‘AliQari, Mujaddid Alif Thani, etc. According to these great scholars and saints، no Prophet can come after the Holy Prophet who should abrogate his Millah or should not be in his Ummah (Futuhat, Tafhimat, Mukatabat & Yawaqit wal Jawahir). ‘A’ishah, the talented spouse of the Holy Prophet, has removed all ambiguity about the meaning of the expression خاتم النبیین. She is reported to have said: قولوا انه خاتم النبیین ولا تقولوا لا نبی بعدہ i.e. Say that he (the Holy Prophet) is خاتم النبیین but do not say that there will be no Prophet after him (Manthur). This saying of ‘A’ishah makes it quite clear that the expression خاتم النبیین and لانبی بعدہ were considered by her to be contradictory to each other in meaning and significance.
(4) That the Holy Prophet was the last of the Prophets, but only in this sense that all the qualities and attributes of prophethood found their most perfect and complete consummation and expression in him; خاتم in the sense of being the last word in excellence and perfection is of common use.
Moreover, the Quran clearly speaks of the advent of Prophets after the Holy Prophet. The following two verses leave no ambiguity on this point:
And whoso obeys Allah and this Messenger of His shall be among those on whom Allah has bestowed His blessings, namely, the Prophets, the Truthful, the Martyrs and the Righteous. And excellent companions are these (4:70).
O children of Adam! if Messengers come to you from among yourselves, rehearsing My Signs come unto you, then whoso shall fear God and do good deeds, on them shall come no fear nor shall they grieve (7:36).
The Holy Prophet himself was clear in his mind as to the continuity of prophethood after him. He is reported to have said: "If Abraham (his son) had lived long, he would have been a Prophet" (Majah, Kitabul-Janai’z), and, "Abu Bakr is best of men after me, except that a Prophet should appear" (Kanzul-‘Ummal).
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خَاتَم (Khatam) 源出于 خَتَمَ (Khatama), 意指他封闭了; 打戳于; 压印或盖印于这东西上。这是这一单词的原始的意义。它的非原始的意义是, 他到达这东西的边端; 或遮盖此物; 或在一项文件的内容上面作记号或印压一块火漆或任何一种印章来保护它。 خَاتَم (Khatam) 意指一种图章戒指; 印、图章; 或戳子和花押; 一样东西的末端或最后一部分或一部分和结果或东西的结局。这一单词还有修饰或增添光彩的内涵; 最好的和最完美无缺的意思。خَاتِم (Khatim) 和 خَاتَم (Khatam) 及 خَتْم (Khatm) 这几个单词几乎是同义词 (Lane مُفْرَدَات Mufradat, فَتْح Fath 和 زُرْقَانِی Zurqani,) 因此 خَاتَمُ النَّبِیّٖن )Khatamun-Nabiyyin( 这一用语就意为先知们的印信; 先知中最好的和最完美无缺者; 为先知们修饰和增添光彩者; 其次, 它意指先知中最后一位。
在麦加, 当穆圣所有的儿子都死于童年, 他的敌人嘲笑他是 اَبْتَر(Abtar, 没有男后嗣的人), 意即, 没有男性后嗣来继承他, 他的活动迟早要告终 (مُحِيْط, Muhit)。在回答不信者的这一讥讽, 在 «大量幸福» 章中着重宣告, 不是穆圣而是他的敌人终归无后。在 «大量幸福» 章的启示之后, 穆圣将有幸得到长大成人的儿子的这一观念自然受到早先穆斯林的支持。现在注释的这节经文中, 由于它宣告了穆
0圣现在不是、过去也绝不是、而将来也不会是任何青年人的父亲 رِجَال (Rijal) 意指已长大的青年人, 消除了那样的误解。虽然本节经文似乎与 «大量幸福» 章中所说, 不是穆圣而是他的敌人存在着无后的危险有所抵触, 但实际上是企图把这种表面上的矛盾所引起的疑惑和担扰加以解决。它 (本节经文) 说, 穆圣是安拉的使者, 意即, 他是全民族的精神父亲, 而他也是خَاتَمُ النَّبِیّٖن (Khātamun-Nabiyyīn 众先知的印信, 众圣之印), 意即他是所有先知 (圣人) 的精神父亲。因此, 当他是所有信仰者和所有先知的精神父亲时, 他怎能被说成是无后? 如果把这一用词取意为他是先知中的最后一位, 而在他之后不再有先知 (圣人), 那么, 本节经文似乎就显得不协调, 而上下文联系不上, 因而不是在驳斥不信者对穆圣是无后的嘲笑, 而倒是在支持和加强这种嘲笑。简言之, 按照以上所说明的 Khatam 这一单词的意义, Khatamun-Nabiyyin 这个用语可以有四个可能的意义: (1) 穆圣是众先知的印信, 即没有先知可以被认为是真实的, 除非他的先知品位盖有穆圣印章。以往先知的先知品位必须经穆圣的证实和证明, 而且, 在他之后, 除了作为他的跟从者外, 没有人可以达到先知品位。(2) 穆圣是所有先知中最优秀、最崇高和最完美无缺的, 而且他也是为他们 (其他先知们) 润色的源泉 (زُرْقَانِی، شَرَح مَوَاهِبُ اللَّدُنِّيَّة, Zurqani, Sharah Mawahibul-Ladunniyyah)。(3) 穆圣是有经先知中的最后一位。这一解释已经得到著名的穆斯林宗教学研究家、圣徒和博学多闻的学者诸如伊本•阿拉比 (اِبْنِ عَرَبِی, Ibn-e-‘Arabi), 沙•哇里乌拉 (شَاه وَلِیُّ الله, Shah Wali-ullah), 阿里•卡里教长 (اِمَام عَلِی قَارِی, Imam ‘Ali Qari) 和阿哈默德•萨尔恒迪 (穆杰迪德•阿尔夫•撒尼--------مُجَدِّد اَلْف ثَانِی, Mujaddid Alf Thani) 等辈的同意。根据这些伟大的学者和贤士之见, 在穆圣之后, 不可能出现能废除他的道统或会来自他的教生之外的先知 (فُتُوحَات Futuhat, تَفْهِيْمَات Tafhimat, مَكْتُوبَات Maktubat 和 اَلْيَوَاقِيْت وَالْجَوَاهِر, Al-Yawaqit wal Jawahir)。据传说, 穆圣的聪慧的配偶阿依莎曾经说过 “说他 (穆圣) 是 Khatamun-Nabiyyin (众先知之印信), 但不要说在他之后将没有先知” (مَنْثُوْر, Manthur)。(4) 穆圣是先知中的最后一位只是从先知品位的一切品质和特征已在他身上得到最完美的表现这一意义上说; Khatam 用作 “最后的” 之意解释时, 则是表明杰出和完美无缺这一意义。此外, «古兰经» 明确地讲到在穆圣之后先知的出现 (7:36)。穆圣本人心中也很清楚。在他之后的先知品位的接续问题, 据传说, 他曾说过: “假如伊布拉欣 (他的儿子) 依然活着, 他会是一位先知 (مَاجَة كِتَابُ الْجَنَائِز, Majah, Kitabul-Jana’iz), 而阿布•伯克尔, 除了将来出现某位先知外, 是在我以后的人中最好的 (كَنْز, Kanz)。
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مَا کَانَ مُحَمَّدٌ اَبَا اَحَدٍ کے الفاظ قرآن مجید میں ہیں اور عربی کا قاعدہ ہے کہ کَانَ استمرار کے معنے بھی دیتا ہے (دیکھئے تاج العروس و مُغْنی اللّبِیب) پس ہم نے استمرار کے لحاظ سے آیت کا ترجمہ یہ کیا ہے کہ ’’محمد (صلی اللہ علیہ وسلم) نہ کسی مرد کے باپ تھے‘ نہ ہیں‘ نہ ہونگے۔‘‘
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یعنی آپ کی تصدیق کے بغیر اور آپ کی تعلیم کی شہادت کے بغیر کوئی شخص نبوت یا ولایت کے مقام تک نہیں پہنچ سکتا۔ لوگوں نے نبیوں کی مہر کی جگہ آخری نبی کے معنے لئے ہیں۔ مگر اس سے بھی ہماری پوزیشن میں فرق نہیں آتا۔ آنحضرت صلی اللہ علیہ وآلہ ٖ وسلم کے معراج کو مدِّنظر رکھا جائے تو انبیاء کا شجرہ مطابق مسند احمد بن حنبلؒ یوں بنتا ہے۔
اس نقشہ کو دیکھو تو مخلوق کے مقام پر جو شخص کھڑا ہوگا‘ اس کی نظر سب سے پہلے حضرت آدم علیہ السلام پر پڑے گی اور سب سے آخراس کی نظر محمد رسول اللہ صلی اللہ علیہ وسلم پر پڑے گی۔
سدرۃ المنتہیٰ: محمد رسول اللہ صلی اللہ علیہ وسلم
ساتواں آسمان
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Important Words:
خاتم النبیین (Seal of the Prophets). خاتم (Khatam) is derived from ختم. They say ختم الشیء او ختم علیه i.e. he sealed, stamped, impressed or imprinted the thing or he put the seal on it. This is the primary signification of this word. Or the primary signification of ختم (khatmun) is the act of covering over the thing. It also signifies the protecting of what is in a writing by marking or stamping a piece of clay upon it, or by means of a seal of any kind. ختم الشیء also means, he reached the end of the thing. ختم القرآن means, he recited the whole of the Quran. This is the secondary meaning of the word. Thus خاتم(khatam) means, a signet-ring; a seal or stamp and a mark; the end or last part or portion and result or issue of a thing; the hollow of the back of the neck. The words ختم (khatmun) and خاتم (khatim and khatam) are almost synonymous and mean a signet. خاتم (khatam) also signifies, embellishment or ornament, the best and most perfect (Lane, Aqrab, Mufradat, Fath & Zurqani). So the expression خاتم النبیین would mean, the Seal of the Prophets; the best and most perfect of the Prophets; the embellishment and ornament of the Prophets. Secondarily, the expression may also mean, the last of the Prophets.
Commentary:
Much confusion and misunderstanding seems to prevail as to what is the real spiritual status and position of the Holy Prophet as indicated by the expression خاتم النبیین i.e. the Seal of the Prophets. A careful study of the context, however, removes the prevalent misconception. At Mecca when all the Holy Prophet’s male children died in their childhood, his enemies taunted him with being أبتر (one who has no male issue), meaning that in the absence of male heirs to succeed him his movement would sooner or later come to an end (Muhit). In answer to this taunt of disbelievers it was emphatically declared in Surah Al-Kausar (الکوثر) that not the Holy Prophet but his enemies would remain issueless. After the revelation of Surah Al-Kausar the idea naturally found favour with the early Muslims that the Holy Prophet would be blessed with sons who would live to an adult age. The verse under comment removed that misconception inasmuch as it declared that the Prophet is not, never was, nor will ever be the father of any grownup young men (رجالmeaning grown-up young men). The verse under comment while appearing to be in conflict with Surah Al-Kausar in which not the Holy Prophet but his enemies have been threatened with being issueless, in reality seeks to set at rest doubts and misgivings to which this seeming contradiction gives rise. It says that the Holy Prophet is رسول الله i.e. the spiritual father of a whole Ummat and he is also خاتم النبیین signifying that he is the spiritual father of all the past and future Prophets. So when he is the spiritual father of all the believers and all Prophets, how can he be said to be أبتر i.e. issueless. But if the expression be taken to mean that the Holy Prophet is the last of the Prophets and that no Prophet will come after him, then the verse appears to be out of tune with the context and instead of refuting the objection of disbelievers that the Holy Prophet was issueless, supports and reinforces it.
Briefly, according to the meaning of the word خاتم the expression خاتم النبیین can have four possible meanings:
(1) That the Holy Prophet was the Seal of the Prophets, i.e. no Prophet, past or future, can be regarded as true unless his prophethood bears the seal of the Holy Prophet. The prophethood of every past Prophet must be confirmed and testified to by the Holy Prophet and nobody can attain to prophethood after him except by being his أمتی (follower). All claims to prophethood must be judged and tested by reference to the revelation received by the Holy Prophet and to his teachings.
(2) That the Holy Prophet was the best, the noblest and the most perfect of all the Prophets and that he was also a source of embellishment for them (Zurqani, Sharah Mawahibul-Ladunniyya).
(3) That the Holy Prophet was the last of the Law-bearing Prophets. This interpretation has been accepted by many eminent Muslim theologians, saints and savants such as Ibn ‘Arabi, Shah Wali-Allah, Imam ‘AliQari, Mujaddid Alif Thani, etc. According to these great scholars and saints، no Prophet can come after the Holy Prophet who should abrogate his Millah or should not be in his Ummah (Futuhat, Tafhimat, Mukatabat & Yawaqit wal Jawahir). ‘A’ishah, the talented spouse of the Holy Prophet, has removed all ambiguity about the meaning of the expression خاتم النبیین. She is reported to have said: قولوا انه خاتم النبیین ولا تقولوا لا نبی بعدہ i.e. Say that he (the Holy Prophet) is خاتم النبیین but do not say that there will be no Prophet after him (Manthur). This saying of ‘A’ishah makes it quite clear that the expression خاتم النبیین and لانبی بعدہ were considered by her to be contradictory to each other in meaning and significance.
(4) That the Holy Prophet was the last of the Prophets, but only in this sense that all the qualities and attributes of prophethood found their most perfect and complete consummation and expression in him; خاتم in the sense of being the last word in excellence and perfection is of common use.
Moreover, the Quran clearly speaks of the advent of Prophets after the Holy Prophet. The following two verses leave no ambiguity on this point:
And whoso obeys Allah and this Messenger of His shall be among those on whom Allah has bestowed His blessings, namely, the Prophets, the Truthful, the Martyrs and the Righteous. And excellent companions are these (4:70).
O children of Adam! if Messengers come to you from among yourselves, rehearsing My Signs come unto you, then whoso shall fear God and do good deeds, on them shall come no fear nor shall they grieve (7:36).
The Holy Prophet himself was clear in his mind as to the continuity of prophethood after him. He is reported to have said: "If Abraham (his son) had lived long, he would have been a Prophet" (Majah, Kitabul-Janai’z), and, "Abu Bakr is best of men after me, except that a Prophet should appear" (Kanzul-‘Ummal).
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Khatam is derived from Khatama which means, he sealed, stamped, impressed or imprinted the thing. This is the primary signification of this word. The secondary meaning is he reached the end of the thing; or covered the thing; or protected what is in a writing by marking or stamping a piece of clay upon it, or by means of a seal of any kind. Khatam means, a signet ring; a seal or stamp and a mark; the end or last part or portion and result or issue of a thing. The word also signifies embellishment or ornament; the best and most perfect. The words Khatim and Khatm and Khatam are almost synonymous (Lane, Mufradat, Fath & Zurqani). So the expression Khatamun-Nabiyyin would mean, the Seal of the Prophets; the best and most perfect of the Prophets; the embellishment and ornament of the Prophets. Secondarily it means, the last of the Prophets.
At Mecca when all the Holy Prophet’s male children had died in their childhood, his enemies taunted him with be
خٰلِدِیۡنَ فِیۡہَاۤ اَبَدًا ۚ اِنَّ اللّٰہَ عِنۡدَہٗۤ اَجۡرٌ عَظِیۡمٌ