Transliteration:( Wa maa arsalnaa mir Rasoolin illaa liyutaa'a bi iznil laah; wa law annahum 'iz zalamooo anfusahum jaaa'ooka fastaghfarul laaha wastaghfara lahumur Rasoolu la wajadul laaha Tawwaabar Raheemaa )
“And We have not sent any Messenger except that he should be obeyed [215] by the permission of Allah. And if, when they do injustice unto their souls, they come to you, O Beloved, and seek forgiveness from Allah, and the Messenger seeks forgiveness for them, they would surely find Allah All-Forgiving, Most Merciful [216].”
By this is meant that although you (mankind), as well as the Holy Prophet ﷺ, have come into this world, the purpose of both is totally different.
You are sent to obey, while the Holy Prophet ﷺ is sent to be obeyed.
Just like both the captain and passengers sail on one ship, yet:
The passengers travel to reach a destination,
The captain’s role is to pilot the ship to that destination.
The passengers must purchase a ticket, but the captain is paid to guide the ship.
Likewise, we are sailing as passengers in the ship of Islam, which the Holy Prophet ﷺ will pilot successfully to our final destination.
The use of the phrase “should be obeyed” clearly indicates that every order of the Holy Prophet ﷺ should be obeyed, and every act of his should be followed in practice.
In this verse, no restriction is placed on the nature of transgression, transgressor, or time and place.
“Oh My Beloved Nabi ﷺ!” – all types of wrongdoers, from any time period, who have committed any kind of sin, must come to your sacred shrine or presence.
It must be noted that the phrase “they should come to you” does not restrict the transgressor to physically going to Madinatul Munawwarah. One can achieve this by mentally and spiritually turning to the Prophet ﷺ with sincerity.
However, if one is blessed to physically be present in the sacred city, it is indeed their great fortune.
From this we learn that the Holy Prophet’s ﷺ abode is a place of cure for all our spiritual and moral ills. No one returns empty-handed from his door.
The arrival of the Prophet ﷺ in this world for our guidance is one matter, while our act of turning toward him in humility is another.
Just as the sun rises to give light, but we must step into the light to feel its warmth, so too must we approach the Prophet ﷺ to receive divine mercy.
This explains the distinction between:
“Assuredly there has come to you a Messenger…” (Surah At-Tawbah, 9:128)
and “They should come to you…” (Surah An-Nisa, 4:64)
From this we learn that Allah Almighty is Most Merciful and Relenting to those who:
Turn sincerely to the Holy Prophet ﷺ, and
For whom the Prophet ﷺ makes dua (supplication)
Otherwise, Allah is indeed All-Powerful and Severe in His Might.
The pious sages have said:
“Those who seek the presence of the Holy Prophet ﷺ will surely find Allah in His attribute of Mercy.”
This means that the Holy Prophet ﷺ is the address of God’s mercy—the spiritual door through which divine forgiveness is sought and granted.
64. We sent no Messenger, but to be obeyed by Allah’s leave. If they, when they were unjust to themselves, had come to you and begged Allah’s forgiveness, and the Messenger had begged forgiveness for them, indeed, they would have found Allah All-Forgiving, Most Merciful. 65. But no, by your Lord, they can have no faith, until they make you judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.
Allah said,
(We sent no Messenger, but to be obeyed) meaning, obeying the Prophet was ordained for those to whom Allah sends the Prophet. Allah’s statement,
(by Allah’s leave) means, “None shall obey, except by My leave,” according to Mujahid. This Ayah indicates that the Prophets are only obeyed by whomever Allah directs to obedience. In another Ayah, Allah said,
(And Allah did indeed fulfill His promise to you when you were killing them (your enemy) with His permission) meaning, by His command, decree, will and because He granted you superiority over them. Allah’s statement,
(If they (hypocrites), when they had been unjust to themselves,) directs the sinners and evildoers, when they commit errors and mistakes, to come to the Messenger , so that they ask Allah for forgiveness in his presence and ask him to supplicate to Allah to forgive them. If they do this, Allah will forgive them and award them His mercy and pardon. This is why Allah said,
(they would have found Allah All-Forgiving (One Who forgives and accepts repentance), Most Merciful).
Allah said,
(But no, by your Lord, they can have no faith, until they make you judge in all disputes between them,) Allah swears by His Glorious, Most Honorable Self, that no one shall attain faith until he refers to the Messenger for judgment in all matters. Thereafter, whatever the Messenger commands, is the plain truth that must be submitted to inwardly and outwardly. Allah said,
(and find in themselves no resistance against your decisions, and accept (them) with full submission.) meaning: they adhere to your judgment, and thus do not feel any hesitation over your decision, and they submit to it inwardly and outwardly. They submit to the Prophet’s decision with total submission without any rejection, denial or dispute. Al-Bukhari recorded that `Urwah said, “Az-Zubayr quarreled with a man about a stream which both of them used for irrigation. Allah’s Messenger said to Az-Zubayr,
(O Zubayr! Irrigate (your garden) first, and then let the water flow to your neighbor.) The Ansari became angry and said, `O Allah’s Messenger! Is it because he is your cousin’ On that, the face of Allah’s Messenger changed color (because of anger) and said,
(Irrigate (your garden), O Zubayr, and then withhold the water until it reaches the walls (surrounding the palms). Then, release the water to your neighbor.) So, Allah’s Messenger gave Az-Zubayr his full right when the Ansari made him angry. Before that, Allah’s Messenger had given a generous judgment, beneficial for Az-Zubayr and the Ansari. Az-Zubayr said, `I think the following verse was revealed concerning that case,
(But no, by your Lord, they can have no faith, until they make you (O Muhammad ) judge in all disputes between them.)”’ Another Reason In his Tafsir, Al-Hafiz Abu Ishaq Ibrahim bin `Abdur-Rahman bin Ibrahim bin Duhaym recorded that Damrah narrated that two men took their dispute to the Prophet , and he gave a judgment to the benefit of whoever among them had the right. The person who lost the dispute said, “I do not agree.” The other person asked him, “What do you want then” He said, “Let us go to Abu Bakr As-Siddiq.” They went to Abu Bakr and the person who won the dispute said, “We went to the Prophet with our dispute and he issued a decision in my favor.” Abu Bakr said, “Then the decision is that which the Messenger of Allah issued.” The person who lost the dispute still rejected the decision and said, “Let us go to `Umar bin Al-Khattab.” When they went to `Umar, the person who won the dispute said, “We took our dispute to the Prophet and he decided in my favor, but this man refused to submit to the decision.” `Umar bin Al-Khattab asked the second man and he concurred. `Umar went to his house and emerged from it holding aloft his sword. He struck the head of the man who rejected the Prophet’s decision with the sword and killed him. Consequently, Allah revealed,
(But no, by your Lord, they can have no faith).
(4:64) (And tell them that) We never sent a Messenger but that he should be obeyed by the leave of Allah.[94] If whenever they wronged themselves they had come to you praying to Allah for forgiveness, and had the Messenger prayed for their forgiveness, they would indeed have found Allah All-Forgiving, All-Compassionate.
94.This is to impress upon us that Prophets are not sent so that people may pay lip-service to their Prophethood, and then obey whoever they wish. The purpose of sending Prophets is that people should follow the laws of God as brought and expounded by them rather than laws devised by man, and that they should obey the commands of God as revealed to the Prophets to the exclusion of the commands of others.
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