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 )
215 By this is meant that although you (mankind), as well as the Holy Prophet, have come into this world the motive of coming of both is totally different. You are there to obey and be loyal to the Holy Prophet صلى الله عليه وآله وسلم.
Both the Captain and the passengers sail in one ship, but while the passengers travel to reach their destination the captain is there to pilot the ship to that destination. For this reason, the passengers have to purchase a ticket for their journey while the captain is paid to pilot the ship. Likewise, we are sailing as passengers in the ship of Islam which the Holy Prophet صلى الله عليه وآله وسلم will pilot successfully to our final destination.
The use of the should he obeyed clearly indicates that every order of the Holy Prophet should be obeyed and every act of his should be put into practice.
216. In this verse there is no restriction concerning transgression. transgressor. time and place. Oh My Beloved Nabi صلى الله عليه وآله وسلم all types of transgressors and wrong-doers, during all periods of time who have committed any type of transgression or sin must come to your sacred shrine or abode.
It should be remembered that the word 'they should come to you' does not confine the transgressor of going only to Madinatul Munawwara, but he can achieve this by sincerely and mentally turning to him. If you can be present in the sacred city of Madina it would be your good fortune.Â
From this we learn that the Holy Prophet's صلى الله عليه وآله وسلم abode is a place of cure for all our ills; nobody is turned away without getting his needs fulfilled. It should be remembered that the coming of the Holy Prophet صلى الله عليه وآله وسلم in this world for us is one thing, while our seeking presence in his sacred abode is another thing altogether.
The very rising of the sun is to provide sunlight for us, while our purpose of seeking its nearness by removing shelter is to obtain its warmth. Thus, there is a great difference between the verses: "Assuredly there has come to you a Messenger" (S9: V128) and "They should come to you..." (S4 : V64)
217.From this we learn that Allah Almighty is Most Relenting and Merciful to those who seek the presence of the Holy Prophet صلى الله عليه وآله وسلم and for whom the Holy Prophet offers dua Otherwise Allah Almighty is Overpowering and Omnipotent.
The pious sages say that those who seek the abode of the Holy Prophet صلى الله عليه وآله وسلم will indeed find Allah Almighty in respect of His attribute of Mercy.
That is to say, the Holy Prophet صلى الله عليه وآله وسلم is the address of God.Â
Â
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.
Related Ayat(Verses)/Topics