The Bee — Verse 43

Only Human Messengers have been Sent Ad-Dahhak said, reporting from Ibn `Abbas: "When Allah sent Muhammad as a Messenger, the Arabs, or some of them, denied him and said, `Allah is too great to send a human being as a Messenger.' Then Allah revealed: أَكَانَ لِلنَّاسِ عَجَبًا أَنْ أَوْحَيْنَآ إِلَى رَجُلٍ مِّنْهُمْ أَنْ أَنذِرِ النَّاسَ (Is it a wonder to people that We have sent Our Inspiration to a man from among themselves (saying): "Warn mankind...") and He said, وَمَآ أَرْسَلْنَا مِن قَبْلِكَ إِلاَّ رِجَالاً نُّوحِى إِلَيْهِمْ فَاسْأَلُواْ أَهْلَ الذِّكْرِ إِن كُنْتُم لاَ تَعْلَمُونَ (And We sent not (as Our Messengers) before you (O Muhammad) any but men, whom We sent Revelation. So ask Ahl Adh-Dhikr, if you know not.). meaning, (ask) the people of the previous Books, were the Messengers that were sent to them humans or angels If they were angels, then you have the right to find this strange, but if they were human, then you have no grounds to deny that Muhammad ﷺ is a Messenger. Allah says: وَمَآ أَرْسَلْنَا مِن قَبْلِكَ إِلاَّ رِجَالاً نُّوحِى إِلَيْهِمْ مِّنْ أَهْلِ الْقُرَى (And We sent not before you (as Messengers) any but men to whom We revealed, from among the people of townships. ) 12:109 and not from among the people of heaven as you say." It was reported by Mujahid from Ibn `Abbas that what is meant by Ahl Adh-Dhikr is the People of the Book. This is as Allah says: أَوْ يَكُونَ لَكَ بَيْتٌ مِّن زُخْرُفٍ أَوْ تَرْقَى فِى السَّمَآءِ وَلَن نُّؤْمِنَ لِرُقِيِّكَ حَتَّى تُنَزِّلَ عَلَيْنَا كِتَابًا نَّقْرَءُهُ قُلْ سُبْحَـنَ رَبِّى هَلْ كُنتُ إَلاَّ بَشَرًا رَّسُولاً - وَمَا مَنَعَ النَّاسَ أَن يُؤْمِنُواْ إِذْ جَآءَهُمُ الْهُدَى إِلاَّ أَن قَالُواْ أَبَعَثَ اللَّهُ بَشَرًا رَّسُولاً (Say: "Glorified be my Lord! Am I anything but a man, sent as a Messenger" And nothing prevented men from believing when the guidance came to them, except that they said: "Has Allah sent a man as (His) Messenger") (17:93-94) وَمَآ أَرْسَلْنَا قَبْلَكَ مِنَ الْمُرْسَلِينَ إِلاَّ إِنَّهُمْ لَيَأْكُلُونَ الطَّعَامَ وَيَمْشُونَ فِى الاٌّسْوَاقِ (And We never sent before you (O Muhammad) any of the Messengers but verily, they ate food and walked in the markets.) (25:20) وَمَا جَعَلْنَـهُمْ جَسَداً لاَّ يَأْكُلُونَ الطَّعَامَ وَمَا كَانُواْ خَـلِدِينَ (And We did not create them (the Messengers, with) bodies that did not eat food, nor were they immortals.)(21:8) قُلْ مَا كُنتُ بِدْعاً مِّنَ الرُّسُلِ (Say (O Muhammad ): "I am not a new thing among the Messengers. ") 46:9, قُلْ إِنَّمَآ أَنَاْ بَشَرٌ مِّثْلُكُمْ يُوحَى إِلَىَّ (Say (O Muhammad): "I am only a man like you. It has been revealed to me.") 18:110 Then Allah informs those who doubt that a Messenger can be a human to ask those who have knowledge of the previous Scriptures about the Prophets who came before: were their Prophets humans or angels Then Allah mentions that He has sent them, بِالْبَيِّنَـتِ (with clear signs), meaning proof and evidence, and وَالزُّبُرِ (and Books Zubur), meaning Scriptures. Ibn `Abbas, Mujahid, Ad-Dahhak and others said: Zubur is the plural of Zabur, and the Arabs say, Zaburtul-Kitab meaning, "I wrote the book." Allah says: وَكُلُّ شَىْءٍ فَعَلُوهُ فِى الزُّبُرِ (And everything they have done is noted in (their) Records (of deeds) Zubur) (54:52) وَلَقَدْ كَتَبْنَا فِى الزَّبُورِ مِن بَعْدِ الذِّكْرِ أَنَّ الاٌّرْضَ يَرِثُهَا عِبَادِىَ الصَّـلِحُونَ (And indeed We have written in Az-Zabur after the Dhikr that My righteous servant shall inherit the land (i.e. the land of Paradise).) (21:105) Then Allah says: وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ (And We have also revealed the Dhikr to you), meaning the Qur'an, لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ (so that you may clearly explain to men what was revealed to them,) meaning, sent down from their Lord, because you know the meaning of what Allah has revealed to you, and because of your understanding and adherence to it, and because We know that you are the best of creation and the leader of the Children of Adam. So that you may explain in detail what has been mentioned in brief, and explain what is not clear. وَلَعَلَّهُمْ يَتَفَكَّرُونَ (so that perhaps they may reflect.) meaning, they should examine themselves and be guided by it, so that they may attain the victory of salvation in this world and the next.

And We did not send before you anything other than men to whom We revealed and sent not angels ‘So ask the followers of the Remembrance those knowledgeable in the Torah and the Gospels; if you do not know’ that then they know it and you are more likely to believe them than the believers are to believe Muhammad (s)

Ask the folk of remembrance if you do not know. This alludes to the fact that knowledge of the Shariah is to be learned and is not correct without an intermediary and teacher. Anyone who fancies that the intermediary is useless in knowledge of the Shariah has no portion of the religion. In short, know that knowledge is of three sorts: knowledge of the Shariah, knowledge of the Tariqah, and knowledge of the Haqiqah. The Shariah is to be learned, the Tariqah is to be prac- ticed, and the Haqiqah is to be found. Concerning knowledge of the Shariah He says, “Ask the folk of remembrance.” Concerning knowledge of the Tariqah He says, “Seek the means of approach to Him” [5:35]. Concerning knowledge of the Haqiqah He says, “We taught him knowledge from Us” [18:65]. He turned knowledge of the Shariah over to a teacher, He turned knowledge of the Tariqah over to a pir, and He turned knowledge of the Haqiqah over to Himself. When someone obtains these three knowledges, a light shines in his heart through which he recognizes the essence of prophethood. When he is given this recognition, he finds this eminence and special favor from the threshold of prophethood: “The men of knowledge are the heirs to the prophets.”

Ask the folk of remembrance if you do not know. This alludes to the fact that knowledge of the Shariah is to be learned and is not correct without an intermediary and teacher. Anyone who fancies that the intermediary is useless in knowledge of the Shariah has no portion of the religion. In short, know that knowledge is of three sorts: knowledge of the Shariah, knowledge of the Tariqah, and knowledge of the Haqiqah. The Shariah is to be learned, the Tariqah is to be prac- ticed, and the Haqiqah is to be found. Concerning knowledge of the Shariah He says, “Ask the folk of remembrance.” Concerning knowledge of the Tariqah He says, “Seek the means of approach to Him” [5:35]. Concerning knowledge of the Haqiqah He says, “We taught him knowledge from Us” [18:65]. He turned knowledge of the Shariah over to a teacher, He turned knowledge of the Tariqah over to a pir, and He turned knowledge of the Haqiqah over to Himself. When someone obtains these three knowledges, a light shines in his heart through which he recognizes the essence of prophethood. When he is given this recognition, he finds this eminence and special favor from the threshold of prophethood: “The men of knowledge are the heirs to the prophets.”

Ask the folk of remembrance if you do not know. This alludes to the fact that knowledge of the Shariah is to be learned and is not correct without an intermediary and teacher. Anyone who fancies that the intermediary is useless in knowledge of the Shariah has no portion of the religion. In short, know that knowledge is of three sorts: knowledge of the Shariah, knowledge of the Tariqah, and knowledge of the Haqiqah. The Shariah is to be learned, the Tariqah is to be prac- ticed, and the Haqiqah is to be found. Concerning knowledge of the Shariah He says, “Ask the folk of remembrance.” Concerning knowledge of the Tariqah He says, “Seek the means of approach to Him” [5:35]. Concerning knowledge of the Haqiqah He says, “We taught him knowledge from Us” [18:65]. He turned knowledge of the Shariah over to a teacher, He turned knowledge of the Tariqah over to a pir, and He turned knowledge of the Haqiqah over to Himself. When someone obtains these three knowledges, a light shines in his heart through which he recognizes the essence of prophethood. When he is given this recognition, he finds this eminence and special favor from the threshold of prophethood: “The men of knowledge are the heirs to the prophets.”

Ask the folk of remembrance if you do not know. This alludes to the fact that knowledge of the Shariah is to be learned and is not correct without an intermediary and teacher. Anyone who fancies that the intermediary is useless in knowledge of the Shariah has no portion of the religion. In short, know that knowledge is of three sorts: knowledge of the Shariah, knowledge of the Tariqah, and knowledge of the Haqiqah. The Shariah is to be learned, the Tariqah is to be prac- ticed, and the Haqiqah is to be found. Concerning knowledge of the Shariah He says, “Ask the folk of remembrance.” Concerning knowledge of the Tariqah He says, “Seek the means of approach to Him” [5:35]. Concerning knowledge of the Haqiqah He says, “We taught him knowledge from Us” [18:65]. He turned knowledge of the Shariah over to a teacher, He turned knowledge of the Tariqah over to a pir, and He turned knowledge of the Haqiqah over to Himself. When someone obtains these three knowledges, a light shines in his heart through which he recognizes the essence of prophethood. When he is given this recognition, he finds this eminence and special favor from the threshold of prophethood: “The men of knowledge are the heirs to the prophets.”

Ask the folk of remembrance if you do not know.This alludes to the fact that knowledge of the Shariah is to be learned and is not correct without an intermediary and teacher. Anyone who fancies that the intermediary is useless in knowledge of the Shariah has no portion of the religion.In short, know that knowledge is of three sorts: knowledge of the Shariah, knowledge of the Tariqah, and knowledge of the Haqiqah. The Shariah is to be learned, the Tariqah is to be prac- ticed, and the Haqiqah is to be found. Concerning knowledge of the Shariah He says, �Ask the folk of remembrance.� Concerning knowledge of the Tariqah He says, �Seek the means of approach to Him� [5:35]. Concerning knowledge of the Haqiqah He says, �We taught him knowledge from Us� [18:65]. He turned knowledge of the Shariah over to a teacher, He turned knowledge of the Tariqah over to a pir, and He turned knowledge of the Haqiqah over to Himself.When someone obtains these three knowledges, a light shines in his heart through which he recognizes the essence of prophethood. When he is given this recognition, he finds this eminence and special favor from the threshold of prophethood: �The men of knowledge are the heirs to the prophets.�

وما أرسلنا في السابقين قبلك -أيها الرسول- إلا رسلا من الرجال لا من الملائكة، نوحي إليهم، وإن كنتم -يا مشركي قريش- لا تصدقون بذلك فاسألوا أهل الكتب السابقة، يخبروكم أن الأنبياء كانوا بشرًا، إن كنتم لا تعلمون أنهم بشر. والآية عامة في كل مسألة من مسائل الدين، إذا لم يكن عند الإنسان علم منها أن يسأل من يعلمها من العلماء الراسخين في العلم.

قال الضحاك عن ابن عباس لما بعث الله محمدا صلى الله عليه وسلم رسولا أنكرت العرب ذلك أو من أنكر منهم وقالوا الله أعظم من أن يكون رسوله بشرا فأنزل الله "أكان للناس عجبا أن أوحينا إلى رجل منهم أن أنذر الناس" الآية وقال "وما أرسلنا من قبلك إلا رجالا نوحي إليهم فاسألوا أهل الذكر إن كنتم لا تعلمون" يعني أهل الكتب الماضية أبشرا كانت الرسل إليهم أم ملائكة؟ فإن كانوا ملائكة أنكرتم وإن كانوا بشرا فلا تنكروا أن يكون محمد صلى الله عليه وسلم رسولا. قال تعالى "وما أرسلنا من قبلك إلا رجالا نوحي إليهم من أهل القرى" ليسوا من أهل السماء كما قلتم وكذا روي عن مجاهد عن ابن عباس أن المراد بأهل الذكر أهل الكتاب وقاله مجاهد والأعمش وقول عبدالرحمن بن زيد الذكر القرآن واستشهد بقوله "إنا نحن نزلنا الذكر وإنا له لحافظون" صحيح لكن ليس هو المراد ههنا لأن المخالف لا يرجع في إثباته بعد إنكاره إليه وكذا قول أبي جعفر الباقر نحن أهل الذكر ومراده أن هذه الأمة أهل الذكر صحيح فإن هذه الأمة أعلم من جميع الأمم السالفة. وعلماء أهل بيت رسول الله عليهم السلام والرحمة من خير العلماء إذا كانوا على السنة المستقيمة كعلي وابن عباس وابني علي الحسن والحسين ومحمد ابن الحنفية وعلي بن الحسين زين العابدين وعلي بن عبدالله بن عباس وأبي جعفر الباقر وهو محمد بن علي بن الحسين وجعفر ابنه وأمثالهم وأضرابهم وأشكالهم ممن هو متمسك بحبل الله المتين وصراطه المستقيم وعرف لكل ذي حق حقه ونزل كل المنزل الذي أعطاه الله ورسوله واجتمعت عليه قلوب عباده المؤمنين والغرض أن هذه الآية الكريمة أخبرت بأن الرسل الماضين قبل محمد صلى الله عليه وعلى آله وسلم كانوا بشرا كما هو بشر كما قال تعالى "قل سبحان ربي هل كنت إلا بشرا رسولا وما منع الناس أن يؤمنوا إذ جاءهم الهدى إلا أن قالوا أبعث الله بشرا رسولا" وقال تعالى "وما أرسلنا قبلك من المرسلين إلا إنهم ليأكلون الطعام ويمشون في الأسواق" وقال تعالى "وما جعلناهم جسدا لا يأكلون الطعام وما كانوا خالدين" وقال "قل ما كنت بدعا من الرسل" وقال تعالى "قل إنما أنا بشر مثلكم يوحى إلي" ثم أرشد الله تعالى من شك في كون الرسل كانوا بشرا إلى سؤال أصحاب الكتب المتقدمة عن الأنبياء الذين سلفوا هل كان أنبياؤهم بشرا أو ملائكة.

قال الإِمام ابن كثير : عن ابن عباس - رضى الله عنهما - : لما بعث الله - تعالى - محمدا صلى الله عليه وسلم رسولا ، أنكرت العرب ذلك ، أو من أنكر منهم ، وقالوا : الله أعظم من أن يكون رسوله بشرا ، فأنزل الله : ( أَكَانَ لِلنَّاسِ عَجَباً أَنْ أَوْحَيْنَآ إلى رَجُلٍ مِّنْهُمْ . . ) وقال : ( وَمَآ أَرْسَلْنَا مِن قَبْلِكَ إِلاَّ رِجَالاً نوحي إِلَيْهِمْ . . ) .أى : وما أرسلنا من قبلك - أيها الرسول الكريم - لهداية الناس وإرشادهم إلى الحق إلا رجالا مثلك ، وقد أوحينا إليهم بما يبلغونه إلى أقوامهم ، من نصائح وتوجيهات وعبادات وتشريعات ، وقد لقى هؤلاء الرسل من أقوامهم ، مثل مالقيت من قومك من أذى وتكذيب وتعنت فى الأسئلة .فالمقصود من الآية الكريمة تسلية النبى صلى الله عليه وسلم والرد على المشركين فيما أثاروه حوله صلى الله عليه وسلم من شبهات .وقد حكى القرآن فى مواطن عدة إنكار المشركين لبشرية الرسل ورد عليهم بما يخرسهم ، ومن ذلك قوله - تعالى - : ( وَمَآ أَرْسَلْنَا مِن قَبْلِكَ إِلاَّ رِجَالاً نوحي إِلَيْهِمْ مِّنْ أَهْلِ القرى . . ) وقوله - تعالى - : ( وَمَا مَنَعَ الناس أَن يؤمنوا إِذْ جَآءَهُمُ الهدى إِلاَّ أَن قالوا أَبَعَثَ الله بَشَراً رَّسُولاً ) وقوله - تعالى - ( ذَلِكَ بِأَنَّهُ كَانَت تَّأْتِيهِمْ رُسُلُهُم بالبينات فقالوا أَبَشَرٌ يَهْدُونَنَا فَكَفَرُواْ وَتَوَلَّواْ واستغنى الله والله غَنِيٌّ حَمِيدٌ ) والمراد بأهل الذكر فى قوله ( فاسألوا أَهْلَ الذكر إِن كُنْتُم لاَ تَعْلَمُونَ ) علماء أهل الكتاب أى : لقد اقتضت حكمتنا أن يكون الرسول من البشر فى كل زمان ومكان ، فإن كنتم فى شك من ذلك - أيها المكذبون - فاسألوا علماء أهل الكتب السابقة من اليهود والنصارى ، فسيبينون لكم أن الرسل جميعا كانوا من البشر ولم يكونوا من الملائكة .وهذه الجملة الكريمة معترضة بين قوله - تعالى - ( وما أرسلنا . . ) وبين قوله بعد ذلك : ( بالبينات والزبر . . ) للمبادرة إلى توبيخ المشركين وإبطال شبهتهم ، لأنه قد احتج عليهم ، بمن كانوا يذهبون إليهم لسؤالهم عن الرسول صلى الله عليه وسلم .وفى قوله - تعالى - ( إِن كُنْتُم لاَ تَعْلَمُونَ ) إيماء إلى أنهم كانوا يعلمون أن الرسل لا يكونون إلا من البشر ، ولكنهم قصدوا بإنكار ذلك الجحود والمكابرة ، والتمويه لتضليل الجهلاء ، ولذا جئ فى الشرط بحرف " إن " المفيد للشك .وجواب الشرط لهذه الجملة محذوف ، دل عليه ما قبله . أى : إن كنتم لا تعلمون ، فأسألوا أهل الذكر . وقيل المراد بأهل الذكر هنا : المسلمون مطلقا ، لأن الذكر هو القرآن ، وأهله هم المسلمون .ونحن لا ننكر أن الذكر يطلق على القرآن الكريم ، كما فى قوله - تعالى - ( إِنَّا نَحْنُ نَزَّلْنَا الذكر وَإِنَّا لَهُ لَحَافِظُونَ )إلا أن المراد بأهل الذكر هنا : علماء أهل الكتاب ، لأن المشركين كانوا يستفسرون منهم عن أحوال النبى صلى الله عليه وسلم ، أكثر من استفسارهم من المسلمين .قال الآلوسى ماملخصه قوله - تعالى - : ( فاسألوا أَهْلَ الذكر . . ) أى : أهل الكتاب من اليهود والنصارى . قاله : ابن عباس والحسن والسدى وغيرهم .وقال أبو حيان فى البحر : " والمراد من لم يسلم من أهل الكتاب ، لأنهم الذين لا يتهمون عند المشركين فى إخبارهم بأن الرسل كانوا رجالا ، فإخبارهم بذلك حجة عليهم . والمراد كسر حجتهم وإلزامهم ، وإلا فالحق واضح فى نفسه لا يحتاج إلى إخبار هؤلاء . . " .قالوا : وفى الآية دليل على وجوب الرجوع إلى أهل العلم فيما لا يعلم ، وعلى أن الرسل جميعا كانوا من الرجال ولم يكن من بينهم امرأة قط .

يقول تعالى ذكره لنبيه محمد صلى الله عليه وسلم: وما أرسلنا من قبلك يا محمد إلى أمة من الأمم، للدعاء إلى توحيدنا ، والانتهاء إلى أمرنا ونهينا، إلا رجالا من بني آدم نوحي إليهم وحينا لا ملائكة، يقول: فلم نرسل إلى قومك إلا مثل الذي كنا نرسل إلى من قَبلهم من الأمم من جنسهم وعلى منهاجهم ( فَاسْأَلُوا أَهْلَ الذِّكْرِ ) يقول لمشركي قريش: وإن كنتم لا تعلمون أن الذين كنا نرسل إلى من قبلكم من الأمم رجال من بني آدم مثل محمد صلى الله عليه وسلم وقلتم: هم ملائكة: أي ظننتم أن الله كلمهم قبلا فاسألوا أهل الذكر ، وهم الذين قد قرءوا الكتب من قبلهم: التوراة والإنجيل، وغير ذلك من كتب الله التي أنـزلها على عباده.وبنحو الذي قلنا في ذلك ، قال أهل التأويل.* ذكر من قال ذلك:حدثنا ابن وكيع، قال: ثنا المحاربي، عن ليث، عن مجاهد ( فَاسْأَلُوا أَهْلَ الذِّكْرِ ) قال: أهل التوراة.حدثنا ابن وكيع، قال: ثنا المحاربي، عن سفيان، قال: سألت الأعمش، عن قوله ( فَاسْأَلُوا أَهْلَ الذِّكْرِ ) قال: سمعنا أنه من أسلم من أهل التوراة والإنجيل.حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جريج، عن مجاهد، قوله ( وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ إِلا رِجَالا نُوحِي إِلَيْهِمْ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُونَ ) قال: هم أهل الكتاب.حدثنا أبو كريب، قال: ثنا عبيد الله، عن إسرائيل، عن أبي يحيى، عن مجاهد، عن ابن عباس ( فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُونَ ) قال: قال لمشركي قريش: إن محمدا في التوراة والإنجيل.حدثنا أبو كريب، قال: ثنا عثمان بن سعيد، قال: ثنا بشر بن عمارة، عن أبي روق، عن الضحاك، عن ابن عباس، قال: لما بعث الله محمدا رسولا أنكرت العرب ذلك، أو من أنكر منهم، وقالوا: الله أعظم من أن يكون رسوله بشرا مثل محمد ، قال: فأنـزل الله أَكَانَ لِلنَّاسِ عَجَبًا أَنْ أَوْحَيْنَا إِلَى رَجُلٍ مِنْهُمْ وقال: وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ إِلا رِجَالا نُوحِي إِلَيْهِمْ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُونَ * بِالْبَيِّنَاتِ وَالزُّبُرِ فاسألوا أهل الذكر: يعني أهل الكتب الماضية، أبشرا كانت الرسل التي أتتكم أم ملائكة؟ فإن كانوا ملائكة أنكرتم ، وإن كانوا بشرا فلا تنكروا أن يكون محمد رسولا قال: ثم قال وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ إِلا رِجَالا نُوحِي إِلَيْهِمْ مِنْ أَهْلِ الْقُرَى أي ليسوا من أهل السماء كما قلتم.وقال آخرون في ذلك ما حدثنا به ابن وكيع، قال: ثنا ابن يمان، عن إسرائيل، عن جابر، عن أبي جعفر ( فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُونَ ) قال: نحن أهل الذكر.حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُونَ ) قال: الذكر: القرآن ، وقرأ إِنَّا نَحْنُ نَـزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ وقرأ إِنَّ الَّذِينَ كَفَرُوا بِالذِّكْرِ لَمَّا جَاءَهُمْ ... الآية.

( وما أرسلنا من قبلك إلا رجالا نوحي إليهم ) نزلت في مشركي مكة حيث أنكروا نبوة محمد صلى الله عليه وسلم ، وقالوا : الله أعظم من أن يكون رسوله بشرا ، فهلا بعث إلينا ملكا ؟( فاسألوا أهل الذكر ) يعني مؤمني أهل الكتاب ، ( إن كنتم لا تعلمون )

كانت الآيات السابقة جارية على حكاية تكذيب المشركين نبوءة محمد صلى الله عليه وسلم وإنكارهم أنه مرسل من عند الله وأن القرآن وحي الله إليه ، ابتداء من قوله تعالى : { وإذا قيل لهم ماذا أنزل ربكم قالوا أساطير الأولين } [ سورة النحل : 24 ] ، وردّ مزاعمهم الباطلة بالأدلّة القارعة لهم متخلّلاً بما أدمج في أثنائه من معان أخرى تتعلّق بذلك ، فعاد هنا إلى إبطال شبهتهم في إنكار نبوءته من أنه بشر لا يليق بأن يكون سفيراً بين الله والناس ، إبطالاً بقياس التّمثيل بالرّسل الأسبقين الذين لا تنكر قريش رسالتهم مثل نوح وإبراهيم عليهما السلام . وهذا ينظر إلى قوله في أول السورة { ينزل الملائكة بالروح من أمره على من يشاء من عباده } [ سورة النحل : 1 ].وقد غيّر أسلوب نظم الكلام هنا بتوجيه الخطاب إلى النبي بعد أن كان جارياً على أسلوب الغيبة ابتداء من قوله تعالى : { فالذين لا يؤمنون بالآخرة قلوبهم منكرة } [ سورة النحل : 22 ] ، وقوله تعالى { وقال الذين أشركوا } [ سورة النحل : 35 ] الآية ، تأنيساً للنبيء عليه الصلاة والسلام لأن فيما مضى من الكلام آنفاً حكاية تكذيبهم إيّاه تصريحاً وتعريضاً ، فأقبل الله على الرسول بالخطاب لما في هذا الكلام من تنويه منزلته بأنه في منزلة الرسل الأولين عليهم الصلاة والسلام .وفي هذا الخطاب تعريض بالمشركين ، ولذلك التفت إلى خطابهم بقوله تعالى : { فسألوا أهل الذكر }.وصيغة القصر لقلب اعتقاد المشركين وقولهم : { أبعث الله بشراً رسولاً } [ سورة الإسراء : 94 ] ، فقصر الإرسال على التعلّق برجال موصوفين بأنهم يوحى إليهم .ثم أشهد على المشركين بشواهد الأمم الماضية وأقبل عليهم بالخطاب توبيخاً لهم لأن التوبيخ يناسبه الخطاب لكونه أوقع في نفس الموبّخ ، فاحتجّ عليهم بقوله : { فسألوا أهل الذكر إن كنتم لا تعلمون } الخ . فهذا احتجاج بأهل الأديان السابقين أهل الكتُب اليهود والنصارى والصابئة .و { الذّكر } : كتاب الشريعة . وقد تقدم عند قوله تعالى : { وقالوا يا أيها الذي نزل عليه الذكر } في أول سورة الحِجر ( 6 ).وفي قوله تعالى : { إن كنتم لا تعلمون } إيماء إلى أنهم يعلمون ذلك ولكنهم قصدوا المكابرة والتمويه لتضليل الدهماء ، فلذلك جيء في الشرط بحرف { إن } التي ترد في الشرط المظنون عدم وجوده .وجملة { فسألوا أهل الذكر } معترضة بين جملة { وما أرسلنا } وبين قوله تعالى : { بالبينات والزبر }.والجملة المعترضة تقترن بالفاء إذا كان معنى الجملة مفرّعاً على ما قبله ، وقد جعلها في «الكشاف» معترضة على اعتبار وجوه ذكرها في متعلّق قوله تعالى : { بالبينات }.ونقل عنه في سورة الإنسان ( 29 ) عند قوله تعالى : { إن هذه تذكرة فمن شاء اتّخذ إلى ربه سبيلا } أنه لا تقترن الجملة المعترضة بالفاء .وتردد { صاحب الكشاف } في صحة ذلك عنه لمخالفته كلامه في آية سورة النحل .

تفسير الآيتين 43 و44 :ـ يقول تعالى لنبيه محمد صلى الله عليه وسلم: { وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ إِلَّا رِجَالًا ْ} أي: لست ببدع من الرسل، فلم نرسل قبلك ملائكة بل رجالا كاملين لا نساء. { نُوحِي إِلَيْهِمْ ْ} من الشرائع والأحكام ما هو من فضله وإحسانه على العبيد من غير أن يأتوا بشيء من قبل أنفسهم، { فَاسْأَلُوا أَهْلَ الذِّكْرِ ْ} أي: الكتب السابقة { إِنْ كُنْتُمْ لَا تَعْلَمُونَ ْ} نبأ الأولين، وشككتم هل بعث الله رجالا؟ فاسألوا أهل العلم بذلك الذين نزلت عليهم الزبر والبينات فعلموها وفهموها، فإنهم كلهم قد تقرر عندهم أن الله ما بعث إلا رجالا يوحي إليهم من أهل القرى، وعموم هذه الآية فيها مدح أهل العلم، وأن أعلى أنواعه العلم بكتاب الله المنزل. فإن الله أمر من لا يعلم بالرجوع إليهم في جميع الحوادث، وفي ضمنه تعديل لأهل العلم وتزكية لهم حيث أمر بسؤالهم، وأن بذلك يخرج الجاهل من التبعة، فدل على أن الله ائتمنهم على وحيه وتنزيله، وأنهم مأمورون بتزكية أنفسهم، والاتصاف بصفات الكمال. وأفضل أهل الذكر أهل هذا القرآن العظيم، فإنهم أهل الذكر على الحقيقة، وأولى من غيرهم بهذا الاسم، ولهذا قال تعالى: { وَأَنْزَلْنَا إِلَيْكَ الذِّكْرَ ْ} أي: القرآن الذي فيه ذكر ما يحتاج إليه العباد من أمور دينهم ودنياهم الظاهرة والباطنة، { لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ ْ} وهذا شامل لتبيين ألفاظه وتبيين معانيه، { وَلَعَلَّهُمْ يَتَفَكَّرُونَ ْ} فيه فيستخرجون من كنوزه وعلومه بحسب استعدادهم وإقبالهم عليه.

قوله : وما أرسلنا من قبلك إلا رجالا نوحي إليهم فاسألوا أهل الذكر إن كنتم لا تعلمونقوله تعالى : وما أرسلنا من قبلك إلا رجالا نوحي إليهم قراءة العامة " يوحى " بالياء وفتح الحاء . وقرأ حفص عن عاصم نوحي إليهم بنون العظمة وكسر الحاء . نزلت في مشركي مكة حيث أنكروا نبوة محمد - صلى الله عليه وسلم - وقالوا : الله أعظم من أن يكون رسوله بشرا ، فهلا بعث إلينا ملكا ; فرد الله - تعالى - عليهم بقوله : وما أرسلنا من قبلك إلى الأمم الماضية يا محمد إلا رجالا آدميين .فاسألوا أهل الذكر قال سفيان : يعني مؤمني أهل الكتاب . وقيل : المعنى فاسألوا أهل [ ص: 98 ] الكتاب فإن لم يؤمنوا فهم معترفون بأن الرسل كانوا من البشر . روي معناه عن ابن عباس ومجاهد . وقال ابن عباس : أهل الذكر أهل القرآن . وقيل : أهل العلم ، والمعنى متقارب .إن كنتم لا تعلمون يخبرونكم أن جميع الأنبياء كانوا بشرا .

‘The People of the Book’ (ahl az-zikr), i.e. those who have a knowledge of historical facts relating to past peoples and past prophets. What had to be ascertained from them was not about truth or untruth: they were to be asked about whether the prophets appearing in past ages were human beings or not. The fact that the Prophet Muhammad was a human being was treated by the people of Makkah as evidence of his not being the prophet of God. They were told to ascertain from the communities among whom prophets had been appearing (just as in the case of the Jews) whether the prophets who appeared among them were human beings or angels. A prophet appears for the purpose of ‘reminding’. This reminding is, in fact, done with the help of arguments. However, it is also necessary for the preacher to prove himself to be absolutely serious in this regard. If a man makes people aware of heaven and hell, but at the same time engages in such activities as prove him to be flippant about heaven and hell, his dawah efforts will become ridiculous in the eyes of the people. However, even if the call of the preacher is of a high standard and is presented in a perfect manner, it will benefit only those who pay attention to it. Those who do not pay attention can never be benefited by the call of truth

Commentary According to Ruh al-Ma’ ani, it was after the revelation of the first verse cited above that the Mushrikin of Makkah sent their emissaries to the Jews of Madinah to find out if it was true that all earlier prophets had always been from the genus of men. Though, included under the Qur'anic expression: أَهْلَ الذِّكْرِ‌ (Ahludh-Dhikr) were the people of the Book and believers all together, but it was obvious that the Mushrikin (disbelievers) were to be satisfied only by the statement of non-Muslims - because they themselves were not satisfied with what the Holy Prophet ﷺ was telling them. So, how could they accept the statement of other Muslims? The word: ذِکر (dhikr) in the combination of: أَهْلَ الذِّكْرِ‌ [ Ahludh-Dhikr : translated here as 'the people (having the knowledge) of the Message'] is used to carry more than one meaning. One of these is or knowledge. It is in this sense that the Holy Qur’ an has identified the Torah too as Dhikr: وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ‌ مِن بَعْدِ الذِّكْرِ‌ 'And verily We have written in the Zabur (Scripture, Psalms), after the Dhikr (the Message, Torah) ' - 21:105. Similar to this is the statement which follows next: أَنزَلْنَا إِلَيْكَ الذِّكْرَ‌ We sent down the Message (The Qur'an) to you - 16:44]. Here, the word: الذِّكْرِ‌ (Adh-Dhikr) means the Qur'an. Therefore, 'ahludh-dhikr' literally means 'the people of knowledge' (as refined in the cited translation). And who are those referred to as Ahlul-` Ilm or 'the people of knowledge' at this place? As apparent in this case, they refer to the scholars among the people of the Book, the Jews and Christians. This is the view of Sayyidna Ibn ` Abbas ؓ ، Hasan and As-Suddiyy and others. Then, there are scholars who have taken 'Adh-Dhikr' at this place as well in the sense of AI-Qur'an, and thus explained 'Ahludh-Dhikr' in the sense of Ahlul-Qur'an. However, the clearest position taken in this matter is that of Rummani, Zajjaj and Azhari. They say: المراد باھل الذکر علماء اخبار الامم السالفۃ کَایٔنا من کان فالذکر بمعنی الحفظ کانّہ قیل اسألوا المطلعین الخبارا لام یعلموکم بذلک 'Ahludh-Dhikr' means authentic historians of past peoples based on this investigative position, this definition includes therein the people of the Book, the Jews and Christians, and the people of the Qur’ an, the Muslims as well. The word: الْبَيِّنَاتِ (al-bayyinat) in verse 44 means clear signs and miracles, the later being more aptly applicable here. The word: زُّبُر‌ (zubur) is the plural form of: زُّبُرہ‌ (zubarah) which means large pieces of iron as in: آتُونِي زُبَرَ‌ الْحَدِيدِ (give me pieces of the iron - 18:96). Because of the relevance of putting pieces together, writing is called: زَبَر (zabar), and a written book is known as: الزِّبر (az-zibr) with its plural as: الزَّبُورِ‌ (az-zabur). In short, at this point, it means the Book of Allah which includes Torah, Injil, Zabur and Qur’ an. Non-Mujtahids must follow Mujtahid Imams: The Essence of Taqlid Though, the sentence: [ So, ask the people (having the knowledge) of the Message, if you do not know - 43] has appeared at this place in relation with a particular subject, but its words are general and are inclusive of all other matters of concern. Therefore, given the way Qur’ an has with words, this is really an important rule of procedure based on reason and revelation both, that is, those who do not know injunctions revealed for them ask those who do, and act accordingly. It is as simple as that. So, it is the duty of those who do not know that they should act in accordance with what they are told by those who do. This is what Taqlid (to follow in trust) is. Not only that it is an explicit command of the Qur’ an, there is just no other way the mass practice of religion can be achieved, even if it was to be argued rationally. This rule has been in practice throughout the Muslim community right from the age of the noble Sahabah to this day without any division or difference. Even those who disavow Taqlid do not reject the kind of Taqlid under which those who are not ` Alim (knowledgable in religion) should take Fatwa from the ` Ulama' and act accordingly. And it is obvious that, even if the ` Ulama' were to give proof of their view from the Qur'an and Sun-nah to masses of people who are unaware, they would still accept these arguments and proofs on the authority of, and trust and confidence in the same ` Ulama'. They themselves do not have the ability to understand and assess arguments and proofs presented. And Taqlid is nothing but that one who does not know places his trust and confidence in some-one who knows and accepts the injunction in question as the injunction of the Shari’ ah, and acts accordingly. This is one Taqlid the justification of which - in fact, the necessity of which, leaves no room for any difference. However, as for ` Ulama' who themselves have the ability to under-stand Qur'an and Hadith and know the places where consensus (Ijma`) exists, they are free to act, in the case of such injunctions as have been clearly and explicitly mentioned in Qur'an and Hadith - and in which there exists no difference among the learned Sahabah and Tabi` in as well - in these they can act directly according to Qur'an, Hadith and Ijma`. In these matters, ` Ulama' need not follow (Taqlid) any Mujtahid. But, there are particular injunctions and rulings which have not been explicitly spelt out in Qur'an and Sunnah, or wherein there appears to be some contradiction in the 'ayat (verses) of the Qur'an and the riwayat (narrations) of Hadith, or in which there has come up some difference among the Sahabah and Tabi'in in determining the meaning of Qur’ an and Sunnah - such rulings and injunctions are the object of Ijtihad. In the terminology of Islamic Fiqh (jurisprudence), these are called issues and problems in which Ijtihad is possible. The rule which governs this is that an ` Alien who does not possess the class and rank of Ijtihad, he too must follow one of the Mujtahid Imams in these issues. Just relying on personal opinion, preferring one verse or narration and going by it while dismissing another verse or narration as less weightier is something not permissible for him. Similarly, there are particular injunctions not mentioned explicitly in the Qur’ an and Sunnah. To deduce these out employing the principles provided by the Qur'an and Sunnah, and to arrive at and determine their precise Islamic legal operative order (al-hukm ash-shari, is the functional prerogative of only those Mujtahids of the Muslim Ummah who occupy the highest station of expertise in the Arabic language, its lexicography, idioms and modalities (turuq) of usage, and who possess an additional mastery over all fields of knowledge related to Qur'an and Sunnah, and above all, who are credited with a conduct of life marked by exemplary piety and god-fearingness. Such people are no less than the great Imam Abu Hanifah, Shafi` i, Malik, Ahmad ibn Hanbal, or Awza` i, jurist Abu Al-Laith رحمۃ اللہ علیہم and others like them. These were people Allah Ta’ ala had specially blessed. They lived closer to the age of prophethood, and that of the Sahabah and the Tabi'in. Under the canopy of this barakah, Allah Ta’ ala had bestowed upon them a very special taste of understanding the principles and objectives of the Shari’ ah and an equally special expertise of extracting textually non-prescribed (ghayr mansus) laws from the laws already prescribed in the sacred texts (mansus) by using the methodology of analogical deduction (qiyas). Now, in such issues and problem where Ijtihad efforts have been exhausted at the highest con-ceivable level, it is necessary even for the ` Ulama' at large that they must follow one of the Mujtahid Imams. Going by any new opinion contrary to that of the Mujtahid Imams is error. This is why great men of learning, ` Ulama', Muhaddithin and Fuqaha' like Imam al-Ghazali, Razi, Tirmidhi, Tahawi, Ma'zini, Ibn Humam, Ibn Qudamah and hundreds and thousands of early and later men of learning of the same standard, despite their high expertise in fields of Arabicism and Islamic Religious Law, have always remained voluntarily restricted to following Mujtahid Imams invariably. They never considered it permissible to give a Fatwa following their own opinion, contrary to all Mujtahid Imams. Nonetheless, these blessed souls did have that standard ranking in learning and piety that they assessed the sayings of the Mujtahid Imams on the anvil of proofs from the Qur’ an and Sunnah, after which they would go by the saying of the Imam which they found, out of the sayings of the Mujtahid Imams, closest to the Qur'an and Sunnah. But, they never thought it to be permissible either to depart from the approach taken by Mujtahid Imams or to hold some opinion contrary to all of them. The essential reality of Taqlid is no more than what has been stated here. After that, came a gradual decline in the standards of knowledge and what was originally based on Taqwa and godliness came to be contaminated with personal interests and preferences. Under such conditions, given the kind of liberty that people could go by the saying of any one Imam in a religious problem of their choice and opt for the saying of some other Imam in some other problem they choose, the inevitable outcome would be that people would start following their worldly desires in the name of following the Shari'ah by opting for the saying of an Imam which is more conducive to the fulfillment of their worldly desire. This is, as obvious, no following of a religion or Shari'ah. In fact, this would be the following of one's own interests and desires - which is Haram by the consensus of the entire Muslim Ummah. In Muwafqat, Allamah Shatibi has dealt with this subject in great details. And Ibn Taymiyyah too, de-spite his opposition to Taqlid at large, has rated this type of following in his Fatawa as being Haram by the consensus of the Muslim Ummah. Therefore, later day jurists of Islam considered it necessary that all those who act according to the precepts of the Shari'ah should be made to follow only one of the Mujtahid Imams. From here began what was to be known as 'personal following' (Taqlid Shakhsi) which, in reality, is a functional operative order to keep the system of religion in tact so that people do not succumb to following their own desires under the cover of religion. This is precisely what Sayyidna ` Uthman al-Ghani ؓ did with the total agreement of the noble Sahabah when he restricted the seven versions (سبعَہ احرف) of the Quran to only one version - though all seven versions were reading of the Quran and were revealed through angel Jibra'il as wished by the Holy Prophet ﷺ . But, when the Holy Qur'an spread all over non-Arab countries, the danger that it might be altered or interpolated because of its seven readings became acute. So, it was by a total agreement of the Sahabah that Muslims were instructed to write and recite the Qur'an in one version only. Sayyidna ` Uthman al-Ghani ؓ arranged to have all copies of the Quran written according to this one version which he dispatched to various parts of the world. The entire Muslim Ummah follows this Quran even to this day. This never means that other versions were not true or authentic. The fact is that this one version was taken to in the interest of a better management of religious affairs and so that the Quran stays protected against any possible alterations or interpolations.1 Similarly, all Mujtahid Imams are true. When one of them is chosen to be followed, it never means that other Imams are not worthy of being followed. Far from it, it is only a functional arrangement. One decides for himself in terms of his conveni-ence he has in following a particular Imam. But, while doing so, he also considers other Imams as worthy of the same respect. 1. All this discussion is based on the theory of Allamah Ibn Jarir (رح) about the "Seven Versions" (سَبعَۃ احراف). For a detailed treatment of the subject, please see my introduction at the beginning of volume I. (Muhammad Taqi Usmani) This is totally similar to a situation where it is considered necessary that only one of the many physicians present in town be chosen and assigned particularly for the treatment of a sick person. The reason is that it is not advisable for the patient that he goes about following his personal opinion in using the prescription of one physician at some time and that of another physician at some other time. Such a method of seeking solutions to one's medical problem is patently fatal. It should be understood that the choice of a specific physician made by the patient for his treatment never means that other physicians are no experts, or lack the capability of proper treatment. The reality of the different juristic schools Hanafi, Shafi’ i, Maliki and Hanbali that emerged in the Muslim Ummah was no more than what has been stated. As for giving it the touch of sectarianism and factionalism or increasing the heat of mutual confrontation and dissention is concerned, it is no valid mission of the revealed religion, nor have the discerning and far-sighted ` Ulama' ever considered it good. That which happened was that scholarly debate and research by some ` Ulama' became coloured with polemics which later reached the level of blames and satirical remarks. Then came ignorance-based confrontation which brought people to the outer limit where this state of affairs became the very indicator of being religious! فالی اللہ المشتکی ولا حول ولا قوۃ اللہ باللہ العلی العظیم So, before Allah is the complaint and there is no strength and there is no power except with Allah, the High, the Great. Note of Caution What has been written here on the religious question of Taqlid and Ijtihad is only a very brief summary of the subject, which is sufficient for Muslims at large. As for scholarly research and details of the subject, they are present in books of Usul al-Fiqh. Worth mentioning are: (1) Kitab al-Muwafqat by Allamah Shatibi, v. IV, Bab Al-Ijtihad; (2) Kitab Ihkam al-Ahkam by Allamah Saifuddin al-'Amidi, v. III, al-Qa` idah ath-thalitha fi al-mujtahidin; (3) Hujjatullahil-Balighah and ` Iqd al-Jid by Hadrat Shah Waliyyullah Ad-Dihlawi; and (4) Kitab al-Iqtisad fi at-Taqlid wa al-Ijtihad by Hadrat Maulana Ashraf All Thanavi. Interested scholars may wish to refer back to them.

(And We sent not (as Our messengers) before thee) O Muhammad (other than men) human beings like you (whom We inspired) with commands and prohibitions and signs. (Ask the followers of the Remembrance) the followers of the Torah and the Gospel (if ye know not!) that Allah always sent human messengers.