ٱلنَّبِىَّ

Important Words:

عورة (exposed) is derived from عور and means, part between the navel and knee, pudenda; every part of the body which a person covers; defenceless or exposed; disgrace; any place of concealment; a cleft or fissure in a mountain; a woman; a time in which it is not proper for a woman to appear in public, as at or before day-break, nightfall, and mid-day; vice; weakness; blindness of one eye (Lane & Aqrab). See also 24:32.

یثرب is derived from ثرب. They say ثربه i.e. he rebuked or reproached him and showed him to be foul; he stripped him of his garment (Aqrab). یثرب (which now is known as مدینة النبی i.e. the City of the Prophet) was so called perhaps because the place was malaria-stricken or because the Medinites being cultivators and having been given to farming were looked down upon by the warlike Arabs. See also 12:93.

Commentary:

The reference in the word طائفة (party) is to the hypocrites of Medina. Weakness of faith causes hypocrisy and vice versa.

The expression, "therefore turn back," may mean, return to your old faith, or (2) go back to your homes.

29:49; 42:53; 62:3.

48:30.

See 3:105.

Important Words:

امی (Immaculate One) is derived from ام. They say امه i.e. he repaired to it; or he aimed at or sought after it; or he endeavoured to get it. ماکنت اما ولقد اممت means, thou wast not a mother, but thou hast come to be sought like a mother. امیmeans, belonging to or pertaining to the mother, i.e. as innocent as a child at the breast of its mother. The word also means, one not having a revealed Scripture, parti-cularly an Arab; one who does not know the art of reading or writing; one belonging to Mecca which was known as ام القری i.e. the mother of towns. See also 3:21.

اغلال (shackles) is the plural of غل (ghullun) which is derived from غل (ghalla). They say غل فلانا i.e. he put upon the neck or the hand of such a one a collar or a manacle, etc. غل, therefore, means, a ring or collar of iron put upon the neck; a shackle for the neck or the hand; a pinion or manacle for the hand; a shackle of iron collecting together the two hands to the neck; a difficult and fatiguing work. The Arabs say ھذاغل فی عنقك i.e. this is tied to your neck, meaning, it is inseparable from you and the punishment of it will stick to you (Lane & Aqrab).

Commentary:

This verse qualifies and explains the last sentence of the previous verse, viz. those who believe in Our Signs.

The verse puts the words "Messenger" and "Prophet" side by side which may lead some to think that one may be a Messenger without being a Prophet or vice versa. But this is not so. A رسول (Messenger) of God is also a نبی (Prophet) of God. The former epithet is applied to him in his relation to God from Whom he brings a message, while the latter is applied to him in his relation to men to whom he conveys that message, the word نبی (Prophet) meaning, one who prophesies, or makes known hidden secrets.

The word امی (Ummi) literally means "belonging to the mother", i.e. as innocent as a newborn child. The Promised Prophet, who is none other than the Holy Prophet of Islam, has been called امی because he was to be innocent like a child at the breast of its mother. The word has also been translated as "illiterate" or "one belonging to Mecca" or "an Arab", but "innocent" or "immaculate" is a preferable rendering, inasmuch as it is in keeping with the sense of the prophecy contained in Deut. 18:18-22 to which this verse particularly refers and wherein truthfulness has been mentioned as a distinctive feature of the Promised Prophet. For some of the prophecies of the Bible about the Holy Prophet see under 2:42 and also Matt. 23:39; John 14:16, 26; 16:7-14; Acts 3:21-24.

If the word امی be taken in the sense of "unlettered", the verse would signify that although the Prophet had received no education whatever and was quite unread and illiterate, yet God vouchsafed to him such knowledge as can impart light and guidance even to those who are considered to be most advanced in learning and enlightenment.

The illiteracy (امیة) of the Holy Prophet, mentioned in this verse and believed to have also been hinted at in 10:17, has been subjected to much hostile criticism. George Sale, a well-known Christian commentator of the Quran, writes as follows: "For so old was Muhammad before he took upon him to be a Prophet, during which time his fellow-citizens well knew that he had not applied himself to learning of any sort, nor frequented learned men, nor had ever exercised himself in composing verses or orations, whereby he might acquire the art of rhetoric or elegance of speech" (Prelim. Disc, Section II).

Referring to this view of Sale, another Christian commentator of the Quran, the Rev. E. M. Wherry, says:

"This view, however, does not agree with what is recorded of his previous career. Is it likely that he should have been trained in the same household with ‘Ali, who knew both how to read and write, and not have received similar instruction? Could he have conducted an important mercantile business for years without some knowledge of letters? That he could read and write in later years is certain. Tradition tells us, he said to Mu‘awiyah, one of his secretaries: 'Draw the ب straight, divide the س properly', etc., and that in his last moments he called for writing materials. The question arises, when did he acquire this art? The commentators say that God gave him the power, as he did his inspiration, and they quote chap. xcvi. 4, one of the earliest verses of the Quran, in proof. Certainly that verse seems to teach clearly that he could write as well as read, though it by no means teaches that he had not received the knowledge of both beforehand, or that he did not receive it in the ordinary way. His use of amanuenses does not militate against his knowledge of the art of writing, for such use of amanuenses was common in that age, even among the most learned. But still there remains the testimony of many traditions and the almost universal belief of Muhammadans. How account for this? I am inclined to think it originated with a misunderstanding of Muhammad’s repeated claim that he was the "Illiterate Prophet", or rather the "Prophet of the Illiterate", the term "illiterate" being generally applied by the Jews to the Arabs. See notes on chap. v. 85, 86. This misunderstanding turned out to the furtherance of Muhammad’s claims, inasmuch as the miracle of the matchless style of the Quran was enhanced by the consideration that the Prophet was illiterate. On the whole, we think there is very good reason for believing Muhammad to have been acquainted with the art of both reading and writing from an early period in his life" (Commentary of the Quran, ii. 326).

The above constitutes the gist of Wherry’s criticism of the generally accepted view that the Holy Prophet was امی or illiterate. But this contention seems to possess no substance. It is indeed a poor argument to say that because the Prophet "had been trained in the same house with ‘Ali, who knew both how to read and write", therefore he should also have learnt reading and writing. It only betrays ignorance of elementary facts of the Holy Prophet’s life on the part of the reverend gentleman. Even a desultory acquaintance with the life history of the Holy Prophet should make one know that ‘Ali and the Holy Prophet could not be brought up together. There was a great difference between the ages of the two. The Prophet was no less than 29 years older than ‘Ali; therefore, it was impossible for the two to be trained and brought up together.

Those whom prejudice against the Holy Prophet has not blinded to the patent facts of history know that, let alone the Prophet being educated and trained together with ‘Ali, which the great disparity in their ages evidently obviated, it was ‘Ali who got his training in the house and under the fostering care of the Holy Prophet (Hisham). Abu Talib in whose house the Holy Prophet was brought up was a man of very meagre means. He did not know the value of learning and knowledge nor was their possession regarded as an asset and acquisition in his time. The Holy Prophet, therefore, remained illiterate in his house. But ‘Ali was brought up in the house of the Holy Prophet himself, whose marriage with Khadijah, a wealthy lady of great repute, had placed ample means at his disposal. The Prophet also fully realized how priceless a thing good education was. So under his benign care and ennobling influence, ‘Ali, judged by the standards of that time, naturally grew up to be a young man of good education.

Wherry’s second objection is that if the Holy Prophet had been illiterate and did not know how to read and write, he could not have proved such a successful business man as he actually was. This objection is born of the mistaken concept of a good and successful Arab business man of the Prophet’s time. Judging by the present European standards of a successful business man, Wherry thought that lack of education and success in business could not go together. He would not have made this objection if he had known that in Asia even in the present twentieth century, highly successful business men are to be found who have not received even elementary education. In Mecca, in the Holy Prophet’s time, education was not much in favour. There were very few persons there who could read and write, though hundreds carried on most successful and flourishing business. Education was not at that time regarded in Arabia as the sine qua non of a good business man. Moreover, the fact that Khadijah had given the Prophet, a slave named Maisara who knew reading and writing and who always accompanied him on his trade journeys, knocks the bottom out of Wherry’s objection.

The tradition which says that the Holy Prophet had once asked Mu‘awiyah to write correctly the letters ب and س does not seem to be quite reliable. In the ‘Abbasid period many traditions derogatory to the Umayyads were forged. This tradition seeks to show off Mu‘awiyah, a prominent member of the distinguished House of Umayyah, as a man of very poor education who could not even write properly such simple letters as ب and س. Even, however, if this tradition be proved to be reliable, it does not show that the Holy Prophet was literate, because he had become so used to dictating the Quran that it was not impossible for him to have become familiar with the general form of letters and to give instruction regarding an improperly written word. It is also possible that someone, while rehearsing some portion of the Quran to the Prophet, might have stopped at a certain place, not being able to decipher the writing, and the Holy Prophet having asked the cause of stopping, the reader might have replied that the delay was due to the letters ب and سnot having been written properly or legibly. This might have led the Holy Prophet to instruct Mu‘awiyah to see that the letters were written correctly.

The fact that the Holy Prophet sent for pen and paper in the last moments of his life also lends no support to Wherry’s assumption. It is an established fact of history that whenever any verse was revealed, the Holy Prophet used to send for pen and paper and dictate to one of his scribes what had been revealed to him. The mere sending for pen and paper cannot, therefore, prove that the Holy Prophet himself knew how to read and write.

Nor do the words, referred to by Wherry in support of his contention viz. "read in the name of thy Lord", prove anything. The Arabic word اقرء (read) used in the verse referred to above not only means the reading of a written thing, but also repeating and rehearsing what one hears from another person. Again, the words ھویحسن القراءة (i.e. he recites well) occurring in a tradition can be spoken of even of a blind man who can recite the Quran properly and well. Moreover, the Hadith establishes the fact that when, at the time of the first revelation, the angel Gabriel said to the Prophet اقرء(read), no writing was actually placed before him to read. He was simply asked to repeat orally what the angel was reciting to him. The word قراءة not only means to read a writing but to repeat orally or recite or rehearse what another man has uttered.

Wherry’s inference that the idea that the Holy Prophet could not read or write originated with a misunderstanding of his repeated claim that he was the "Illiterate Prophet", is as strange as it is ill-based. It is really very surprising to say that those with whom he had lived day and night for years could not find out that he was illiterate but were misled into this belief only by his own repeated claim that he was امی (illiterate). Only a man of Wherry’s hostile attitude could come to such a conclusion. The question is whether it was the Prophet’s own contempor-aries who suffered from this misunderstanding or those who came afterwards. If it were the former, then the question would naturally arise how those, who saw him daily with their own eyes reading and writing, could possibly fall victims to the glaring misunderstanding that he was illiterate. If it were the latter class, even then the whole theory of misunderstanding advanced by Wherry looks frivolous, because the argument put forward by him is that because the Holy Prophet was considered to be illiterate, therefore, the matchless style of the Quran was regarded as a miracle. This inference is both foolish and flimsy, inasmuch as Muslims and other contemporaries of the Prophet, who were fully aware that he knew quite well how to read and write, could never believe in such a miracle.

Wherry’s last argument in support of his contention, that "his (the Holy Prophet’s) use of amanuenses does not militate against his knowledge of the art of writing, for such use of amanuenses was common in that age, even among the most learned," betrays his ignorance of Arab and Islamic history. The fact is that there were no ulema or learned men among the Arabs in the time of the Holy Prophet in the sense in which this word is understood now, nor were they used to keeping amanuenses and scribes. There is no instance on record of an amanuensis having been kept by an Arab. We know of only one learned man among the Meccans in the Prophet’s time, viz. Waraqah bin Naufal, and he was his own secretary. It is a pity that in their zeal for misrepresenting Islam, some Christian writers do not even hesitate to invent historical facts.

The words, and remove from them their burden and shackles, occurring in the latter part of the verse, contain a hint that by accepting the Promised Prophet Christians will get rid of the curse of the original sin of Adam and Eve and of the punishment thereof which, according to them, has dogged their footsteps through no fault of theirs.

9:128; 21:108.

Commentary:

The hypocrites, by using the words, ھو اذن i.e. he gives ear to all, (lit. "he is all ear") with regard to the Holy Prophet, meant to say that he was always listening to the reports of his reporters and thus, by reason of the excess of this practice, he had become, as it were, the very organ of hearing. The verse replies to this taunt of the hypocrites by saying that the Prophet did indeed receive reports but this practice was essential for good administration; for if he who is in power does not keep himself well-informed, he cannot rule with justice.

Moreover, by using the words, is good for you, the verse hints that though the Prophet did listen to reports about the machinations of the hypocrites, he never punished them merely on the basis of these reports without first ascertaining whether they were true or false, and even when they proved to be true, he very often pardoned them. So, it was not right for them to taunt him for keeping himself informed of what went on around him.

Commentary:

The teaching of social ethics and domestic morals and manners with special reference to the Holy Prophet’s marriage with Zainab and the calumnies and false charges of which the evil-minded hypocrites accused him form the subject of the present verse. Some of the social manners taught in this verse are: One should not enter a house uninvited and when invited one should be punctual. It is as bad to be before time as to be behind time. After meals one should depart, not wasting one’s own and other peoples’ time in the usual post-prandial idle talk. These are some of the rules of social conduct which need to be learnt and observed.

The commandment embodied in the words, "and when you ask them for anything, ask them from behind a curtain," is intended to discourage too much familiarity between the sexes, the pronoun ھن (them) by implication, applying to all women.

The clause, "That is purer for your hearts and their hearts," may mean; (a) that it may lead to purity of thoughts, and (b) that such conduct may protect women from slanderous tongues.

Marriage to the widows of the Holy Prophet has been declared a grievous sin in this verse. Being the "Mothers of the Faithful" it was inconsistent with their spiritual dignity to marry any of their "spiritual sons." Moreover, as wives of the Prophet, they were entrusted with the great task of the spiritual training of Muslim men and women which required utmost reverence for them on their part.

8:30; 48:6; 64:10.

Commentary:

The never-ceasing desire for perfection on the part of believers in Paradise as expressed in the words, "Our Lord perfect our light for us," shows that life in Paradise will not be a life of inaction. On the contrary, spiritual advance in Paradise will know no end, for as the believers will attain excellence, characteristic of a certain stage, they will not stop at that, but seeing in front of it a higher stage of excellence and thus finding that the stage at which they had arrived was not the highest stage, will desire the attainment of the next higher stage, and so on without end.

In short the believers will go on making advancement in Paradise and shall never recede a step. Their activity far from ceasing will rather increase. The Holy Prophet is reported to have said that in Paradise the believers will be imparted knowledge of new attributes of God which they will try to copy in themselves.

From the verse it further appears that after entering Paradise, the believers will seek maghfirah, i.e. "suppression of a defect." In this sense of maghfirah the verse means that the righteous will be continually praying to God for the attainment of perfection and complete immersion in divine light. They will be continually going upwards and will regard each state as defective in comparison with a higher one to which they will aspire and will, therefore, pray to God to suppress the defective state that they may be able to get to the higher one. This is the true significance of Istighfar of which the literal meaning is, "asking forgiveness for one’s lapses."