The Sun that Enlightens the Inner and Outer

Commentary on the Holy Quran

The sun that enlightens the inner and outer

Mufti Muhammad Qasim ‘Attari

Allah Almighty states:

یٰۤاَیُّهَا النَّبِیُّ اِنَّاۤ اَرْسَلْنٰكَ شَاهِدًا وَّ مُبَشِّرًا وَّ نَذِیْرًاۙ(۴۵) وَّ دَاعِیًا اِلَى اللّٰهِ بِاِذْنِهٖ وَ سِرَاجًا مُّنِیْرًا(۴۶)

“O Conveyor of the unseen news (i.e. the Prophet), We have indeed sent you (as a) Present Eyewitness, and a Conveyor of glad tidings and warning. And as a caller towards Allah by His command, and (as) an illuminating sun.”^[1]

True knowledge of the illustrious rank and lofty station of the Messenger of Allah صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم is known only by our benevolent Lord and no-one else. The Generous Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم himself said: “Abu Bakr! I swear by that Being Who ordained me with the Truth! Nobody knows my reality besides my Lord. ”^[2]

Imam Ahmad Raza Khan رَحْمَةُ الـلّٰـهِ عَـلَيْه writes the following when discussing the matchless perfection of our master and helper, the Messenger of Allah صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم:

Farsh Walay tayri shokat ka ‘uloo kiya janayn

Khusrawa ‘arsh peh urta hay pharayra tayra

What do the inhabitants of this terrestrial sphere know of your true excellence;

When, O kingly one, above the heavens do your banners shine with eminence

Even if all created beings, from the higher realms to the lower worlds, collectively employed their faculties and expended their resources, they would fail to grasp the Muhammadan Reality and describe the true status of the Messenger of Allah صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم, because his Lord has elevated him to heights that mortals cannot perceive. As such, Allah عَزَّوَجَلَّ states:

وَ رَفَعْنَا لَكَ ذِكْرَكَؕ(۴)

“And We have elevated your remembrance for your sake.”^[3]

With each coming moment, the Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم ascends to a greater rank, a higher state of being, and greater proximity to His Lord:

وَ لَلْاٰخِرَةُ خَیْرٌ لَّكَ مِنَ الْاُوْلٰىؕ(۴)

“And indeed, the latter is better for you than the former.”^[4]

Five qualities of the Beloved Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم were mentioned in the verse cited earlier. Allah Almighty said: ‘O Conveyor of the unseen news (i.e. the Prophet), We have indeed sent you (as a) Present Eyewitness, and a Conveyor of glad tidings and warning. And as a caller towards Allah by His command, and (as) an illuminating sun.’^[5]

Here, Allah Almighty describes five qualities of our Beloved Master صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم:

1: The Messenger of Allah صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم is Shahid. One meaning of this title is “to be present and observing,” but it can also mean “to be a witness.” As explained by Imam Raghib al-Asfahani in his lexicon, Mufridaat Alfaz al-Quran, اَلشُّھُوْدُ وَالشَّھَادَۃُ اَلْحُضُوْرُ مَعَ الْمُشَاھَدَۃِ اِمَّا بِالْبَصَرِ اَوْ بِالْبَصِیْرَۃِ “’Shahid’ and its associated lexemes mean ‘to be present and observing [something], through [physical] eyesight or [metaphysical] insight.’”^[6]

If the definition of Shahid was taken as “witness,” then it’s detailed connotation will be, “being present and observing,” as a witness is typically known as Shahid because he relates events that he has observed whilst being present. Adding to this, the messengership of the Holy Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم is universal, as explained by Allah Almighty;

تَبٰرَكَ الَّذِیْ نَزَّلَ الْفُرْقَانَ عَلٰى عَبْدِهٖ لِیَكُوْنَ لِلْعٰلَمِیْنَ نَذِیْرَ ﰳاۙ (۱)

“Most Blessed is He Who has sent down the Qur’aan upon His (chosen) bondsman who may be a warner to the entire world.”^[7]

Considering the above mentioned details leads to one conclusion: the Messenger of Allah صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم is also a universal witness, observing all events that will transpire until the Day of Judgement.

As a core doctrine of Ahl Al-Sunna, the Master of all Prophets صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم is present (Hadir) and observing (Nazir). The literal meaning of “being present” is “to be located in the immediate vicinity”, and by extension, that entails not being hidden from view. Conjointly, “observing” carries various other meanings, including “one who observes.” From the perspective of Islam, being present and observing implies that the person possesses a sort of angelic or metaphysical power that allows him to see the totality of creation in the same manner that he sees the palm of his hand. Furthermore, it implies that such a person is capable of hearing both, distant and close sounds, travelling through the entire cosmos in a single moment, and fulfilling the needs of people who are thousands of miles away. The ability to travel these immense distances at unfathomable speeds can be achieved spiritually, with an identical physical body, or the actual body which is buried within their respective tomb or found in any other location. This core belief is ratified by the following hadith:

The Messenger of Allah صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم stated:

Allah Almighty has placed the entire world in front of me. Resultantly, the entire world and whatsoever is to occur within it until the Day of Judgement, I am observing it in the same manner in which I observe the palm of this hand.^[8]

He further eloquently states:

Allah Almighty has folded the earth for me, so I have observed its East and West, and it is imminent that the kingdom of my nation shall reach these extents, and I have been given two treasures, redness and whiteness.^[9]

In another narration, he states:

I have seen my Lord in a most glorious manner; Allah Almighty asked me: “What are the angels of close proximity disputing about?” I said, “My Master! You alone are the most knowledgeable.” Allah Almighty, [in a manner befitting His Glory,] placed His Hand (meant figuratively) between my two shoulders, the coldness of which I could feel in my chest. Consequently, I came to know everything.^[10]

Shah Abd al-Haq Muhaddith Dihlavi رَحْمَةُ الـلّٰـهِ عَـلَيْه declared:

[Amongst the people of truth,] there is no disagreement among anyone in this issue, that the Messenger of Allah صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم is perpetual and permanent in his physical essence, present, observing the affairs of his nation, transmitting blessings to those seeking the truth and those who focus their attention towards him, and overseeing their edification. There is no scope for this being metaphorical or open to interpretation.^[11]

Another way in which Shahid can mean witness is derived from this fact that on the Day of Judgement, the Holy Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم will testify on behalf of his nation, as mentioned in the Quran:

وَ كَذٰلِكَ جَعَلْنٰكُمْ اُمَّةً وَّسَطًا لِّتَكُوْنُوْا شُهَدَآءَ عَلَى النَّاسِ وَ یَكُوْنَ الرَّسُوْلُ عَلَیْكُمْ شَهِیْدًاؕ-

“And this is how it is; that We have made you the best of all the nations, that you be witnesses upon the people, and this Messenger is your protector and witness.”^[12]

Sayyiduna Abu Sa’id al-Khudri رَضِىَ الـلّٰـهُ عَـنْهُ narrates that the Beloved Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم said:

On the Day of Judgement, a prophet will come and there will be one individual with him. Another prophet will come with two individuals, and then another with more people. It will be said to that prophet عَـلَيْـهِ الـسَّـلَام, “Did you convey the message to your nation?” He will reply, “Yes!” Then, his nation will be called and they will be asked, “Did he deliver the message to you?” The nation will reply, “No!” It will then be said to the prophet, “Who will testify in your favour?” He will say, “The nation of Muhammad صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم.” Thus, the nation of Sayyiduna Muhammad صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم will be called and it will be said, “Did he deliver the message?” They will reply, “Yes!” Then it will be asked, “How did you come to know of this?” They will say, “Our Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم informed us that [all of] the messengers conveyed the message.”^[13]

2. The Messenger of Allah صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم is Mubashir, i.e., he صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم gives glad tidings of Paradise to the believers. He صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم gave glad tidings of Paradise to ten companions رَضِیَ الـلّٰـهُ عَنْهُم in one gathering, and to around fifty more on different occasions. It was his blessed tongue that declared the noble Shaykhayn رَضِیَ الـلّٰـهُ عَنْهُمَا as the leaders of the elders in Paradise, the blessed Hasanayn رَضِیَ الـلّٰـهُ عَنْهُمَا as the leaders of the youth in Paradise, and Sayyidatuna Fatima رَضِیَ الـلّٰـهُ عَنْھَا as the leader of the women of Paradise.

Besides, he صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم gave tidings of Paradise to those who have faith, deeds, and a praiseworthy character. In fact, he gave glad tidings to the entire Ummah. The well-known Quranic commentator, Allama Isma’il Haqqi رَحْمَةُ الـلّٰـهِ عَـلَيْه relates that the Beloved Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم gives the glad tidings of Paradise to the obedient, and the glad tidings of the beatific vision to the people of love. Guiding his followers to be harbingers like him, the Beloved Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم said, “Give glad tidings to the people; do not speak of matters that cause hatred among them, and make things easy for the people, and do not place them into hardship.”^[14]

3. The Messenger of Allah صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم is Nazeer i.e., the one who warns people about the punishment of the Hereafter. Nurturing human beings requires a balanced approach that combines both, encouragement through promises of reward and admonishment through warnings of punishment. The Beloved Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم also warned the disbelievers and sinners about the punishment of Hell. In one hadith, the Beloved Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم explained this attribute with a powerful simile: “My example and your example is like that of an individual who lit a fire, and grasshoppers and moths began to fall into it, while he pushes them away from it. (Similarly,) I am holding you from the back and preventing you from falling into the Fire.”^[15]

4. The Messenger of Allah صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم is the Caller to Allah (al-Da’i ila Allah) i.e., the one who calls people towards Allah Almighty. He صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم is the one who invites the disbelievers towards faith, the sinners towards piety, the heedless towards the remembrance of Allah عَزَّوَجَلَّ, the docile towards action, and the distant towards proximity, and he صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم delivers those who possess complete inner and outer submission to the Divine Presence. Although this appellation sums up the primary role of all prophets, but our Beloved Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم undertook the most difficulties on this path. Hence, the Leader of all Prophets صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم himself states, “Nobody has been placed into fear in the way of Allah as I have, and nobody has faced the difficulties that I have faced in the way of Allah.”^[16]

5. The Messenger of Allah صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم is Sirāj Munīr i.e., an illuminating lamp. He صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم is the one who ends the darkness of disbelief and polytheism, and he صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم is the  prophetic lamp from whom Sayyiduna Abu Bakr رَضِىَ الـلّٰـهُ عَـنْهُ attained the light of truthfulness, Sayyiduna Umar رَضِىَ الـلّٰـهُ عَـنْهُ received the radiance of justice, Sayyiduna Uthman رَضِىَ الـلّٰـهُ عَـنْهُ gained the luminosity of modesty and generosity, and Sayyiduna Ali al-Murtada رَضِىَ الـلّٰـهُ عَـنْهُ acquired the light of knowledge and worship. It is from the radiance of this sun that Sayyiduna Yasir, Sayyiduna ‘Ammar, Sayyidatuna Sumayya, Sayyiduna Khubayb, Sayyiduna Suhayb, and Sayyiduna Bilal رَضِیَ الـلّٰـهُ عَنْهُم attained steadfastness; it is from the brilliance of this lamp that the stars of guidance, the men and women of lofty aspirations, determination, diligence, and sincerity, and the courageous warriors were formed to whom these couplets apply:

Yeh Ghazi yeh teray pur israar banday

Jinhayn tu ney bakhsha hay Zauq-e-Khudai

Do neem in ki thokar se sehra-o-darya

Simat kar pahar in ki haybat say ra`ee

Iqbal wrote:

ہر کجا بینی جہانِ رنگ و بُو                                                                                     آں کہ از خاکش بروید آرزو

یا زنورِ مصطفیٰ اُو را بہا است                  یا ہنوز اندر تلاشِ مصطفیٰ است

Wherever there is a world of colour and fragrance in existence, or wherever something of value grows from the earth, the splendour of life there is either taking blessings from the prophetic light, or it is busy in search of the Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم.

Or one can state in the language of poetry and praise:

Sarkar yeh naam tumhara, sab naamon say hay piyara

Is naam say chamka suraj, aur chamka chand sitarah

May Allah Almighty grant us the highest level of love for His Beloved صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم and allow us to benefit from the radiance of the prophetic lamp.

اٰمِیْن بِجَاہِ النَّبِیِّ الْاَمِیْن صَلَّی اللہ تَعَالٰی عَلَیْہِ وَاٰلہٖ وَسَلَّم