The Attributes of the Messenger of Allah ﷺ
Imam Ahmad recorded that `Ata' bin Yasar said that he met `Abdullah bin `Amr bin Al-`As, may Allah be pleased with him, and said to him:
"Tell me about the description of the Messenger of Allah in the Tawrah." He said, "Yes, by Allah, he was described in the Tawrah with some of the qualities with which he was described in the Qur'an: `O Prophet! Verily, We have sent you as witness, and a bearer of glad tidings, and a warner, a saviour to the illiterate. You are My servant and My Messenger and I have called you Al-Mutawakkil (reliant). You are not harsh or severe, or noisy in the marketplaces. You do not repay evil with evil, but you overlook and forgive. Allah will not take your soul until you make straight those who have deviated and they say La ilaha illallah, words with which blind eyes, deaf ears and sealed hearts will be opened'." It was also recorded by Al-Bukhari in the Books of Business and At-Tafsir. Wahb bin Munabbih said: "Allah revealed to one of the Prophets of the Children of Israel whose name was Sha`ya' (Isaiah); `Stand up among your people the Children of Israel and I shall cause your tongue to utter (words of) revelation. I shall send an unlettered (Prophet) from among the illiterate (people). He will not be harsh or severe, or noisy in the marketplaces. If he were to pass by a lamp, it would not be extinguished, because of his tranquillity. If he were to walk on reeds no sound would be heard from under his feet. I will send him as a bearer of glad tidings and as a warner, who will never utter immoral speech. Through him I will open blind eyes, deaf ears and sealed hearts. I will guide him to do every good deed and I will bestow upon him every noble characteristic. I will make tranquillity his garment, righteousness his banner, piety his conscience, wisdom his speech, truthfulness and loyalty his nature, tolerance and goodness his character, truth his way, justice his conduct, guidance his leader, Islam his nation. Ahmad is his name and through him I will guide people after they have gone astray, teach them after they have been ignorant, raise their status after they were nothing, make them known after they were unknown, increase the number (of followers of the truth) after they have been few, make them rich after they have been poor, and bring them togther after they have been divided. Through him I will bring together different nations and hearts, and reconcile opposing desires. Through him I will save great numbers of people from their doom. I will make his Ummah the best of peoples ever raised up for mankind; they will enjoin good and forbid evil, sincerely believing in Me Alone and accepting as truth all that My Messengers have brought. I shall inspire them to glorify, praise and magnify Me Alone in their places of worship and in their gatherings, when they lie down and when they return home. They will pray to Me standing and sitting. They will fight for the sake of Allah in ranks and armies. They will go forth from their homes by the thousand, seeking My pleasure, washing their faces and limbs, girding their loins. Their sacrifice will be their blood and their holy Book will be in their hearts. They will be like monks by night and like lions by day. Among the members of his family and his offspring I will make those who are foremost (in faith) and believers in the truth and martyrs and righteous people. His Ummah after him will lead people with truth and establish justice therewith. I will give strength to those who support them and help those who pray for them, and I will inflict defeat upon those who oppose them or transgress against them or seek to take something from their hands. I will make them the heirs of their Prophet, calling people to their Lord, enjoining what is good, forbidding what is evil, establishing regular prayer, paying the Zakah and fulfilling their promises. Through them I will complete the goodness which I started with the first of them. This is My bounty which I bestow upon whomsoever I will, and I am the Possessor of great bounty."'
شَاهِداً
(as witness) means, a witness to Allah's Oneness, for there is no God except He, and a witness against mankind for their deeds on the Day of Resurrection.
وَجِئْنَا بِكَ عَلَى هَـؤُلاءِ شَهِيداً
(and We bring you as a witness against these people) (4:41). This is like the Ayah:
لِّتَكُونُواْ شُهَدَآءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا
(that you be witnesses over mankind and the Messenger be a witness over you) (2:143).
وَمُبَشِّراً وَنَذِيراً
(and a bearer of glad tidings, and a warner.) means, a bearer of glad tidings to the believers of a great reward, and a warner to the disbelievers of a great punishment.
وَدَاعِياً إِلَى اللَّهِ بِإِذْنِهِ
(And as one who invites to Allah by His leave,) means, `you call mankind to worship their Lord because He has commanded you to do so. '
وَسِرَاجاً مُّنِيراً
(and as a lamp spreading light.) means, `the Message that you bring is as clear as the sun shining brightly, and no one can deny it except those who are stubborn.'
وَلاَ تُطِعِ الْكَـفِرِينَ وَالْمُنَـفِقِينَ وَدَعْ أَذَاهُمْ
(And obey not the disbelievers and the hypocrites, and harm them not.) means, `do not obey them and do not pay attention to what they say.'
وَدَعْ أَذَاهُمْ
(and harm them not.) means, `overlook and ignore them, for their matter rests entirely with Allah and He is sufficient for them (to deal with them).' Allah says:
وَتَوَكَّلْ عَلَى اللَّهِ وَكَفَى بِاللَّهِ وَكِيلاً
(And put your trust in Allah, and sufficient is Allah as a Trustee.)
O Prophet! Indeed We have sent you as a witness against those to whom you have were sent and as a bearer of good tidings for those who affirm your sincerity of Paradise and as a warner for those who deny you of the punishment of the Fire
O Prophet! Surely We sent thee as a witness, a good-news bringer, and a warner, inviting to God by His leave, and a light-giving lamp. “O paragon of the world! O master of the children of Adam! O pride of the Arabs and the Per-sians! O caressed by the gentleness of eternity! O foremost in earth and honored in heaven! You are a paragon whose explications are the arrangement of the necklace of salvation, whose proofs are the untying of the knots of difficulties, whose sayings are the edict of felicities, whose doings are the guidebook of generous acts, whose utterances are the capital of noble qualities, whose glances are the adornment of beautiful deeds”-upon him be the most excellent of prayers and the most ample of felicitations! Surely We sent thee with the truth [2:119]. “We, who are unique in divinity and peerless in unity, separate from creation in Essence and attributes, qualified by magnificence, creator of earth and heaven, shelter of every beggar and comfort of everyone familiar, knower of the secrets of cre- ation and witness of the deeds of all, We sent thee as a witness, a good-news bringer, and a warner. We sent you to the creatures to give news of Our gentleness to the familiar, for they are worthy of caresses, and to warn the strangers, for they are worthy of being melted. Give good news to the friends that the house of felicity has been decorated for them and warn the enemies that the prison of hell has been heated up for them.” And a light-giving lamp. “O paragon! The sun is the lamp of heaven, and you are the lamp of earth. The sun is the lamp of this world, and you are the lamp of the religion. The sun is the lamp of the spheres, and you are the lamp of the kingdom. The sun is the lamp of water and clay, and you are the lamp of spirit and heart. The sun is the lamp of this world, and you are the lamp of both this world and that world. “O Adam, though you are the chieftain in the register of the chosen and the title-page of the book of the prophets, how can you be on the same road with MuḤammad? For you were struck by the pain of the address of Fall down from it, all together [2:38], and he is celebrating the joy of who took His servant by night [17:1].
O Prophet! Surely We sent thee as a witness, a good-news bringer, and a warner, inviting to God by His leave, and a light-giving lamp. “O paragon of the world! O master of the children of Adam! O pride of the Arabs and the Per-sians! O caressed by the gentleness of eternity! O foremost in earth and honored in heaven! You are a paragon whose explications are the arrangement of the necklace of salvation, whose proofs are the untying of the knots of difficulties, whose sayings are the edict of felicities, whose doings are the guidebook of generous acts, whose utterances are the capital of noble qualities, whose glances are the adornment of beautiful deeds”-upon him be the most excellent of prayers and the most ample of felicitations! Surely We sent thee with the truth [2:119]. “We, who are unique in divinity and peerless in unity, separate from creation in Essence and attributes, qualified by magnificence, creator of earth and heaven, shelter of every beggar and comfort of everyone familiar, knower of the secrets of cre- ation and witness of the deeds of all, We sent thee as a witness, a good-news bringer, and a warner. We sent you to the creatures to give news of Our gentleness to the familiar, for they are worthy of caresses, and to warn the strangers, for they are worthy of being melted. Give good news to the friends that the house of felicity has been decorated for them and warn the enemies that the prison of hell has been heated up for them.” And a light-giving lamp. “O paragon! The sun is the lamp of heaven, and you are the lamp of earth. The sun is the lamp of this world, and you are the lamp of the religion. The sun is the lamp of the spheres, and you are the lamp of the kingdom. The sun is the lamp of water and clay, and you are the lamp of spirit and heart. The sun is the lamp of this world, and you are the lamp of both this world and that world. “O Adam, though you are the chieftain in the register of the chosen and the title-page of the book of the prophets, how can you be on the same road with MuḤammad? For you were struck by the pain of the address of Fall down from it, all together [2:38], and he is celebrating the joy of who took His servant by night [17:1].
O Prophet! Surely We sent thee as a witness, a good-news bringer, and a warner, inviting to God by His leave, and a light-giving lamp. “O paragon of the world! O master of the children of Adam! O pride of the Arabs and the Per-sians! O caressed by the gentleness of eternity! O foremost in earth and honored in heaven! You are a paragon whose explications are the arrangement of the necklace of salvation, whose proofs are the untying of the knots of difficulties, whose sayings are the edict of felicities, whose doings are the guidebook of generous acts, whose utterances are the capital of noble qualities, whose glances are the adornment of beautiful deeds”-upon him be the most excellent of prayers and the most ample of felicitations! Surely We sent thee with the truth [2:119]. “We, who are unique in divinity and peerless in unity, separate from creation in Essence and attributes, qualified by magnificence, creator of earth and heaven, shelter of every beggar and comfort of everyone familiar, knower of the secrets of cre- ation and witness of the deeds of all, We sent thee as a witness, a good-news bringer, and a warner. We sent you to the creatures to give news of Our gentleness to the familiar, for they are worthy of caresses, and to warn the strangers, for they are worthy of being melted. Give good news to the friends that the house of felicity has been decorated for them and warn the enemies that the prison of hell has been heated up for them.” And a light-giving lamp. “O paragon! The sun is the lamp of heaven, and you are the lamp of earth. The sun is the lamp of this world, and you are the lamp of the religion. The sun is the lamp of the spheres, and you are the lamp of the kingdom. The sun is the lamp of water and clay, and you are the lamp of spirit and heart. The sun is the lamp of this world, and you are the lamp of both this world and that world. “O Adam, though you are the chieftain in the register of the chosen and the title-page of the book of the prophets, how can you be on the same road with MuḤammad? For you were struck by the pain of the address of Fall down from it, all together [2:38], and he is celebrating the joy of who took His servant by night [17:1].
O Prophet! Surely We sent thee as a witness, a good-news bringer, and a warner, inviting to God by His leave, and a light-giving lamp. “O paragon of the world! O master of the children of Adam! O pride of the Arabs and the Per-sians! O caressed by the gentleness of eternity! O foremost in earth and honored in heaven! You are a paragon whose explications are the arrangement of the necklace of salvation, whose proofs are the untying of the knots of difficulties, whose sayings are the edict of felicities, whose doings are the guidebook of generous acts, whose utterances are the capital of noble qualities, whose glances are the adornment of beautiful deeds”-upon him be the most excellent of prayers and the most ample of felicitations! Surely We sent thee with the truth [2:119]. “We, who are unique in divinity and peerless in unity, separate from creation in Essence and attributes, qualified by magnificence, creator of earth and heaven, shelter of every beggar and comfort of everyone familiar, knower of the secrets of cre- ation and witness of the deeds of all, We sent thee as a witness, a good-news bringer, and a warner. We sent you to the creatures to give news of Our gentleness to the familiar, for they are worthy of caresses, and to warn the strangers, for they are worthy of being melted. Give good news to the friends that the house of felicity has been decorated for them and warn the enemies that the prison of hell has been heated up for them.” And a light-giving lamp. “O paragon! The sun is the lamp of heaven, and you are the lamp of earth. The sun is the lamp of this world, and you are the lamp of the religion. The sun is the lamp of the spheres, and you are the lamp of the kingdom. The sun is the lamp of water and clay, and you are the lamp of spirit and heart. The sun is the lamp of this world, and you are the lamp of both this world and that world. “O Adam, though you are the chieftain in the register of the chosen and the title-page of the book of the prophets, how can you be on the same road with MuḤammad? For you were struck by the pain of the address of Fall down from it, all together [2:38], and he is celebrating the joy of who took His servant by night [17:1].
O Prophet! Surely We sent thee as a witness, a good-news bringer, and a warner, inviting to God by His leave, and a light-giving lamp.�O paragon of the world! O master of the children of Adam! O pride of the Arabs and the Per-sians! O caressed by the gentleness of eternity! O foremost in earth and honored in heaven! You are a paragon whose explications are the arrangement of the necklace of salvation, whose proofs are the untying of the knots of difficulties, whose sayings are the edict of felicities, whose doings are the guidebook of generous acts, whose utterances are the capital of noble qualities, whose glances are the adornment of beautiful deeds�-upon him be the most excellent of prayers and the most ample of felicitations!Surely We sent thee with the truth [2:119]. �We, who are unique in divinity and peerless in unity, separate from creation in Essence and attributes, qualified by magnificence, creator of earth and heaven, shelter of every beggar and comfort of everyone familiar, knower of the secrets of cre- ation and witness of the deeds of all, We sent thee as a witness, a good-news bringer, and a warner. We sent you to the creatures to give news of Our gentleness to the familiar, for they are worthy of caresses, and to warn the strangers, for they are worthy of being melted. Give good news to the friends that the house of felicity has been decorated for them and warn the enemies that the prison of hell has been heated up for them.�And a light-giving lamp. �O paragon! The sun is the lamp of heaven, and you are the lamp of earth. The sun is the lamp of this world, and you are the lamp of the religion. The sun is the lamp of the spheres, and you are the lamp of the kingdom. The sun is the lamp of water and clay, and you are the lamp of spirit and heart. The sun is the lamp of this world, and you are the lamp of both this world and that world.�O Adam, though you are the chieftain in the register of the chosen and the title-page of the book of the prophets, how can you be on the same road with MuḤammad? For you were struck by the pain of the address of Fall down from it, all together [2:38], and he is celebrating the joy of who took His servant by night [17:1].
يا أيها النبي إنَّا أرسلناك شاهدًا على أمتك بإبلاغهم الرسالة، ومبشرًا المؤمنين منهم بالرحمة والجنة، ونذيرًا للعصاة والمكذبين من النار، وداعيًا إلى توحيد الله وعبادته وحده بأمره إياك، وسراجًا منيرًا لمن استنار بك، فأمْرك ظاهر فيما جئتَ به من الحق كالشمس في إشراقها وإضاءتها، لا يجحدها إلا معاند.
قال الإمام أحمد حدثنا موسى بن داود حدثنا فليح بن سليمان حدثنا هلال بن علي عن عطاء بن يسار قال لقيت عبد الله بن عمرو بن العاص رضي الله عنهما فقلت أخبرني عن صفة رسول الله صلى الله عليه وسلم في التوراة قال أجل والله إنه لموصوف في التوراة ببعض صفته في القرآن "يا أيها النبي إنا أرسلناك شاهدا ومبشرا ونذيرا "وحرزا للأميين فأنت عبدي ورسولي سميتك المتوكل ليس بفظ ولا غليظ ولا سخاب في الأسواق ولا يدفع السيئة بالسيئة ولكن يعفو ويصفح ويغفر ولن يقبضه الله حتى يقيم به الملة العوجاء بأن يقولوا لا إله إلا الله فيفتح بها أعينا عميا وآذانا صما وقلوبا غلفا وقد رواه البخاري في البيوع عن محمد بن سنان عن فليح بن سليمان عن هلال بن علي به ورواه في التفسير عن عبد الله قيل ابن رجاء وقيل ابن صالح عن عبد العزيز بن أبي سلمة عن هلال عن عطاء بن يسار عن عبد الله بن عمرو به ورواه ابن أبي حاتم عن أبيه عن عبد الله بن رجاء عن عبد العزيز بن أبي سلمة الماجشون به وقال البخاري في البيوع وقال سعيد عن هلال عن عطاء عن عبد الله بن سلام رضي الله عنه وقال وهب بن منبه إن الله تعالى أوحى إلى نبي من أنبياء بني إسرائيل يقال له شعياء: أن قم في قومك بني إسرائيل فإني منطق لسانك بوحي وأبعث أميا من الأمين أبعثه ليس بفظ ولا غليظ ولا سخاب في الأسواق لو يمر إلى جنب سراج لم يطفئه من سكينته ولو يمشي على القصب لم يسمع من تحت قدميه أبعثه مبشرا ونذيرا لا يقول أفتح به أعينا كمها وآذانا صما وقلوبا غلفا أسدده لكل أمر جميل وأهب له كل خلق كريم وأجعل السكينة لباسه والبر شعاره والتقوى ضميره والحكمة منطقة والصدق والوفاء طبيعته والعفو والمعروف خلقه والحق شريعته والعدل سيرته والهدى إمامه والإسلام ملته وأحمد اسمه أهدي به بعد الضلال وأعلم به بعد الجهالة وأرفع به بعد الخمالة وأعرف به بعد النكرة وأكثر به بعد القلة وأغني به بعد العيلة وأجمع به بعد الفرقة وأؤلف به بين أمم متفرقة وقلوب مختلفة وأهواء متشتتة وأستنقذ به فئاما من الناس عظيمة من الهلكة وأجعل أمته خير أمة أخرجت للناس يأمرون بالمعروف وينهون عن المنكر موحدين مؤمنين مخلصين مصدقين لما جاءت به رسلي ألهمهم التسبيح والتحميد والثناء والتكبير والتوحيد في مساجدهم ومجالسهم ومضاجعهم ومنقلبهم ومثواهم يصلون لي قياما وقعودا ويقاتلون في سبيل الله صفوفا وزحوفا ويخرجون من ديارهم ابتغاء مرضاتي ألوفا يظهرون الوجوه والأطراف ويشدون الثياب في الأنصاف قربانهم دماؤهم وأنا جيلهم في صدورهم رهبان بالليل ليوث بالنهار وأجعل في أهل بيته وذريته السابقين والصديقين والشهداء والصالحين أمته من بعده يهدون بالحق وبه يعدلون وأعز من نصرهم وأيد من دعا لهم وأجعل دائرة السوء على من خالفهم أو بغى عليهم أو أراد أن ينتزع شيئا مما في أيديهم أجعلهم ورثة لنبيهم والداعية إلى ربهم يأمرون بالمعروف وينهون عن المنكر ويقيمون الصلاة ويؤتون الزكاة ويوفون بعهدهم أختم بهم الخير الذي بدأته بأولهم ذلك فضلي أؤتيه من أشاء وأنا ذو الفضل العظيم هكذا رواه ابن أبي حاتم عن وهب بن منبه اليماني رحمه الله ثم قال ابن أبي حاتم حدثنا أبي حدثنا عبد الرحمن بن صالح حدثنا عبد الرحمن بن محمد بن عبيد الله القرشي عن شيبان النحوي أخبرني قتادة عن عكرمة عن ابن عباس رضي الله عنهما قال: لما نزلت "يا أيها النبي إنا أرسلناك شاهدا ومبشرا ونذيرا "وقد كان أمر عليا ومعاذا رضي الله عنهما أن يسيرا إلى اليمن فقال انطلقا فبشرا ولا تنفرا ويسرا ولا تعسرا إنه قد أنزل علي "يا أيها النبي إنا أرسلناك شاهدا ومبشرا ونذيرا "ورواه الطبراني عن محمد بن نصر بن حميد البزار البغدادي عن عبد الرحمن بن صالح الأزدي عن عبد الرحمن بن محمد بن عبيد الله العرزمي بإسناده مثله وقال في آخره فإنه قد أنزل علي يا أيها النبي إنا أرسلناك شاهدا على أمتك ومبشرا بالجنة ونذيرا من النار وداعيا إلى شهادة أن لا إله إلا الله بإذنه وسراجا منيرا بالقرآن فقوله تعالى: "شاهدا "أي لله بالوحدانية وأنه لا إله غيره وعلى الناس بأعمالهم يوم القيامة وجئنا بك على هؤلاء شهيدا كقوله: "لتكونوا شهداء على الناس ويكون الرسول عليكم شهيدا "وقوله عز وجل "ومبشرا ونذيرا "أي بشيرا للمؤمنين بجزيل الثواب ونذيرا للكافرين من وبيل العقاب.
ثم وجه - سبحانه - نداء إلى النبى صلى الله عليه وسلم حدد له فيه وظيفته ، وأمره بتبشير المؤمنين بما يسرهم ، ونهاه عن طاعة الكافرين والمنافقين فقال : ( ياأيها النبي . . . وكفى بالله وَكِيلاً ) .وقوله : ( وَمُبَشِّراً ) من التبشير ، وهو الإِخبار بالأمر السار لمن لا علم له بهذا الأمر .وقوله : ( وَنَذِيراً ) من الإِنذار ، وهو الإِخبار بالأمر المخيف لكى يجتنب ويحذر .والمعنى : يأيها النبى الكريم ( إِنَّآ أَرْسَلْنَاكَ ) إلى الناس ( شَاهِداً ) أى : شاهدا لمن آمن منهم بالإِيمان ، ولمن كفر منهم بالكفر ، بعد أن بلغتهم رسالة ربك تبليغا تاما كاملا .( وَمُبَشِّراً ) أى : ومبشرا المؤمنين منهم برضا الله - تعالى - .( وَنَذِيراً ) أى : ومنذرا للكافرين بسوء العاقبة ، بسبب إعراضهم عن الحق الذى جئتهم به من عند الخالق - عز وجل - .وقدم - سبحانه - التبشير على الإِنذار ، تكريما للمؤمنين المبشرين ، وإشعارا بأن الأصل فى رسالته صلى الله عليه وسلم التبشير ، فقد أرسله الله - تعالى - رحمة للعالمين .
القول في تأويل قوله تعالى : يَا أَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا (45)يقول تعالى ذكره لنبيه محمد صَلَّى الله عَلَيْهِ وَسَلَّم: يا محمد ( إِنَّا أَرْسَلْنَاكَ شَاهِدًا ) على أمتك بإبلاغك إياهم ما أرسلناك به من الرسالة، ومبشرهم بالجنة إن صدقوك وعملوا بما جئتهم به من عند ربك، (وَنَذِيرًا) من النار أن يدخلوها، فيعذبوا بها إن هم كذبوك، وخالفوا ما جئتهم به من عند الله.وبالذي قلنا في ذلك قال أهل التأويل.* ذكر من قال ذلك:حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( يَا أَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْنَاكَ شَاهِدًا ) على أمتك بالبلاغ (وَمُبَشِّرًا) بالجنة (وَنَذِيرًا) بالنار.
قوله - عز وجل - : ( يا أيها النبي إنا أرسلناك شاهدا ومبشرا ونذيرا ) أي : شاهدا للرسل بالتبليغ ، ومبشرا لمن آمن بالجنة ، ونذيرا لمن كذب بآياتنا بالنار .
يَا أَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا (45) هذا النداء الثالث للنبيء صلى الله عليه وسلم فإن الله لما أبلغه بالنداء الأول ما هو متعلق بذاته ، وبالنداء الثاني ما هو متعلق بأزواجه وما تخلل ذلك من التكليف والتذكير ، ناداه بأوصاف أودعها سبحانه فيه للتنويه بشأنه ، وزيادة رفعة مقداره وبين له أركان رسالته ، فهذا الغرض هو وصف تعلقات رسالته بأحوال أمته وأحوال الأمم السالفة .وذُكر له هنا خمسةُ أوصاف هي : شاهد . ومبشّر . ونذير . وداع إلى الله . وسراج منير . فهذه الأوصاف ينطوي إليها وتنطوي على مجامع الرسالة المحمدية فلذلك اقتصر عليها من بين أوصافه الكثيرة .والشاهد : المخبر عن حجة المدعي المحقّ ودفع دعوى المبطل ، فالرسول صلى الله عليه وسلم شاهد بصحة ما هو صحيح من الشرائع وبقاءِ ما هو صالح للبقاء منها ويشهد ببطلان ما ألصق بها وبنسخ ما لا ينبغي بقاؤه من أحكامها بما أخبر عنهم في القرآن والسنة ، قال تعالى : { مصدقاً لما بين يديه من الكتاب ومهيمناً عليه } [ المائدة : 48 ] . وفي حديث الحشر : « يُسأل كل رسول هل بلّغ؟ فيقول : نعم . فيقول الله : مَن يشهد لك؟ فيقول : محمد وأمته » . الحديث .ومحمد صلى الله عليه وسلم شاهد أيضاً على أمته بمراقبة جريهم على الشريعة في حياته وشاهد عليهم في عَرَصات القيامة ، قال تعالى : { وجئنا بك على هؤلاء شهيداً } [ النساء : 41 ] فهو شاهد على المستجيبين لدعوته وعلى المعرضين عنها ، وعلى من استجاب للدعوة ثم بَدّل . وفي حديث الحَوض : « ليَرِدَنَّ عليَّ ناسٌ من أصحابي الحوضَ حتى إذا رأيتُهم وعرفتُهم اختُلجوا دوني فأقول : يا رب أُصَيْحَابي أُصَيْحَابي . فيقال لي : إنك لا تدري ما أحدثوا بعدك فأقول تَبًّا وسُحْقاً لمَن أحدث بعدي » يعني : أحدثوا الكفر وهم أهل الردة كما في بعض روايات الحديث : « إنهم لم يزالوا مرتدّين على أعقابهم منذ فارقتهم » . فلا جرم كان وصف الشاهد أشمل هذه الأوصاف للرسول صلى الله عليه وسلم بوصف كونه رسولاً لهذه الأمة ، وبوصف كونه خاتماً للشرائع ومتمّماً لِمراد الله من بعثة الرسل .والمبشر : المخبر بالبُشرى والبِشارة . وهي الحادث المسرّ لمن يخبر به والوعد بالعطية ، والنبي صلى الله عليه وسلم مبشر لأَهل الإِيمان والمطيعين بمراتب فوزهم . وقد تضمن هذا الوصف ما اشتملت عليه الشريعة من الدعاء إلى الخير من الأوامر وهو قسم الامتثال من قسمي التقوى ، فإن التقوى امتثال المأمورات واجتناب المنهيات ، والمأمورات متضمنة المصالح فهي مقتضية بشارة فاعليها بحسن الحال في العاجل والآجل .وقدمت البِشارة على النِذارة لأن النبي صلى الله عليه وسلم غلب عليه التبشير لأنه رحمة للعالمين ، ولكثرة عدد المؤمنين في أمته .والنذير : مشتق من الإِنذار وهو الإِخبار بحلول حادث مسيء أو قُرْب حلوله ، والنبي عليه الصلاة والسلام منذر للذين يخالفون عن دينه من كافرين به ومن أهل العصيان بمتفاوت مؤاخذتهم على عملهم .وانتصب { شاهداً } على الحال من كاف الخطاب وهي حال مقدرة ، أي أرسلناك مقدَّراً أن تكون شاهداً على الرسل والأمم في الدنيا والآخرة . ومثّل سيبويه للحال المقدرة بقوله : مُررت برجل معه صقر صائِداً به .وجيء في جانب النِذارة بصيغة فَعيل دون اسم الفاعل لإِرادة الاسم فإن النذير في كلامهم اسم للمخبر بحلول العدو بديار القوم . ومن الأَمثال : أنا النذير العُريان ، أي الآتي بخبر حلول العدوّ بديار قوم . والمراد بالعريان أنه ينزع عنه قميصه ليشير به من مكان مرتفع فيراه من لا يسمع نداءه ، فالوصف بنذير تمثيل بحال نذير القوم كما قال : { إن هو إلا نذير لكم بين يدي عذاب شديد } [ سبأ : 46 ] للإِيماء إلى تحقيق ما أنذرهم به حتى كأنه قد حلّ بهم وكأنَّ المخبر عنه مخبر عن أمر قد وقع ، وهذا لا يؤديه إلا اسم النذير ، ولذلك كثر في القرآن الوصف بالنذير وقلّ الوصف بمنذر . وفي الصحيح : أن رسول الله صلى الله عليه وسلم لما أُنزل عليه : { وأنذر عشيرتك الأقربين } [ الشعراء : 214 ] خرج حتى صعد الصفا ، فنادى : يا صباحاه ( كلمة ينادِي بها من يطلب النجدة ) فاجتمعوا إليه فقال : أرأيتُم إن أخبرتكم أن خَيلاً تخرج من سفح هذا الجبل أكنتم مُصَدِّقيَّ؟ قالوا : نعم . قال : فإنّي نذير لكم بين يدي عذاب شديد» . فهذا يشير إلى تمثيل الحالة التي استخلصها بقوله : ( فإني نذير لكم بين يدي عذاب شديد ) . وما في { بين يدي عذاب } من معنى التقريب .وشمل اسم النذير جوامعَ ما في الشريعة من النواهي والعقوبات وهو قسم الاجتناب من قسمي التقوى فإن المنهيات متضمنة مفاسد فهي مقتضية تخويف المُقدمين على فعلها من سوء الحال في العاجل والآجل .والداعي إلى الله هو الذي يدعو الناس إلى ترك عبادة غير الله ويدعوهم إلى اتباع ما يأمرهم به الله . وأصل دَعاه إلى فلان : أنه دعاه إلى الحضور عنده ، يقال : ادعُ فلاناً إليَّ . ولما عُلم أن الله تعالى منزه عن جهة يحضرها الناس عنده تعين أن معنى الدعاء إليه الدعاء إلى ترك الاعتراف بغيره ( كما يَقولون : أبو مسلم الخراساني يدعو إلى الرضَى من آل البيت ) فشمل هذا الوصف أصول الاعتقاد في شريعة الإِسلام مما يتعلق بصفات الله لأن دعوة الله دعوة إلى معرفته وما يتعلق بصفات الدُعاة إليه من الأنبياء والرسل والكتب المنزلة عليهم .وزيادة { بإذنه } ليفيد أن الله أرسله داعياً إليه ويسّر له الدعاء إليه مع ثقل أمر هذا الدعاء وعظم خطره وهو ما كان استشعره النبي صلى الله عليه وسلم في مبدأ الوحي من الخشية إلى أن أُنزل عليه { يا أيها المدثر قم فأنذر } [ المدثر : 1 ، 2 ] ، ومثلُه قوله تعالى لموسى :{ لا تخف إنك أنت الأعلى } [ طه : 68 ] ، فهذا إذن خاص وهو الإِذن بعد الإِحجام المقتضي للتيسير ، فأطلق اسم الإِذن على التيسير على وجه المجاز المرسل . ونظيره قوله تعالى خطاباً لعيسى عليه السلام : { وتبرىء الأكمه والأبرص بإذني وإذ تخرج الموتى بإذني } [ المائدة : 110 ] وقوله حكاية عن عيسى { فأنفخ فيه فيكون طائراً بإذن الله } [ آل عمران : 49 ] .وقوله { وسراجاً منيراً } تشبيه بليغ بطريق الحالية وهو طريق جميل ، أي أرسلناك كالسراج المنير في الهداية الواضحة التي لا لبس فيها والتي لا تترك للباطل شبهة إلا فضحتها وأوقفت الناس على دخائلها ، كما يضيء السراج الوقّاد ظلمة المكان . وهذا الوصف يشمل ما جاء به النبي صلى الله عليه وسلم من البيان وإيضاح الاستدلال وانقشاع ما كان قبله في الأديان من مسالك للتبديل والتحريف فشمل ما في الشريعة من أصول الاستنباط والتفقه في الدين والعلم ، فإن العلم يشبَّه بالنور فناسبه السراج المنير . وهذا وصف شامل لجميع الأوصاف التي وصف بها آنفاً فهو كالفذلكة وكالتذييل .ووصف السراج ب { منيراً } مع أن الإِنارة من لوازم السراج هو كوصف الشيء بالوصف المشتق من لفظه في قوله : شعر شاعر ، وليلٌ ألْيَل لإِفادة قوة معنى الاسم في الموصوف بهِ الخاص فإن هدى النبي صلى الله عليه وسلم هو أوضح الهدى . وإرشاده أبلغ إرشاد .روى البخاري في كتاب «التفسير» من صحيحه في الكلام على سورة الفتح عن عطاء بن يسار أن عبد الله بن عَمرو بن العاص قال : «إن هذه الآية التي في القرآن : { يا أيها النبي إنا أرسلناك شاهداً ومبشراً ونذيراً } قال في التوراة : يأيها النبي إنا أرسلناك شاهداً ومبشراً ونذيراً وحِرزاً للأمِّيين ، أنت عبدي ورسولي سمّيتك المتوكِّل ليس بفظّ ولا غليظ ولا صَخَّاب في الأسواق ، ولا يدفع السيِّئة بالسيئة ولكنْ يعْفو ويصفح ( أو وَيغفر ) ولن يقبضه الله حتى يقيم به الملة العَوجاء بأن يقولوا لا إله إلا الله ويفتحَ ( أو فيفتح ) به أعينا عُمْياً وآذاناً صماً وقلوباً غلفاء» ا ه .وقول عبد الله بن عمرو «في التوراة» يعني بالتوراة : أسفار التوراة وما معها من أسفار الأنبياء إذ لا يوجد مثل ذلك فيما رأيت من الأسفار الخمسة الأصليّة من التوراة . وهذا الذي حدث به عبد الله بن عَمرو ورأيت مقارِبه في سفر النبي أشعياء من الكتب المعبر عنها بالتوراة تغليباً وهي الكتب المسماة بالعهد القديم؛ وذلك في الإصحاح الثاني والأربعين منه بتغيير قليل ( أحسب أنه من اختلاف الترجمة أو من تفسيرات بعض الأحبار وتأويلاتهم ) ، ففي الإصحاح الثاني والأربعين منه «هو ذا عبدي الذي أعضده مختاري الذي سُرَّتْ به نفسي ، وَضَعْتُ رُوحي عليه فيُخرج الحق للأمم ، لا يصيح ولا يرفع ولا يُسمع في الشارع صوته ، قصبة مرضوضة لا تقصف ، وفتيلة خامدة لا تطفأ ، إلى الأمان يخرج الحق ، لا يكلّ ولا ينكسر حتى يضع الحق في الأرض وتنتظر الجزائر شريعته أنا الرب قد دعوتك بالبر فأُمسك بيدك وأحفظك وأجعلك عهداً للشعب ونوراً للأمم لنفتح عيون العُمي لتُخرج من الحبس المأسورين من بيت السجن ، الجالسين في الظلمة ، أنا الرب هذا اسمي ومجدي لا أعطيه لآخر» .وإليك نظائر صفته التي في التوراة من صفاته في القرآن : { يا أيها النبي إنا أرسلناك شاهداً ومبشراً ونذيراً } نظيرها هذه الآية وحرزاً للأميين { هو الذي بعث في الأميين رسولاً منهم } سورة [ الجمعة : 2 ] أنت عبدي ورسولي { الحمد لله الذي أنزل على عبده الكتاب } سورة [ الكهف : 1 ] سميتك المتوكل { وتوكل على الله } سورة [ الأحزاب : 3 ] ليس بفظ ولا غليظ { ولو كنت فظاً غليظ القلب لانفضوا من حولك } ( سورة [ آل عمران : 159 ] ولا صخّاب في الأسواق { واغضض من صوتك } سورة [ لقمان : 19 ] ولا يدفع السيئة بالسيئة { وادفع بالتي هي أحسن } سورة [ فصلت : 34 ] ولكن يعفو ويصفح { فاعف عنهم واصفح } سورة [ العقود : 13 ] ولن يقبضه الله حتى يقيم به الملةَ العوجاء بأن يقولوا : لا إله إلا الله { اليوم أكملت لكم دينكم وأتممت عليكم نعمتي ورضيت لكم الاسلام ديناً } سورة [ المائدة : 3 ] ويفتح به أعينا عُمْياً وآذاناً صُمًّا وقلوباً غُلْفاً { ختم الله على قلوبهم وعلى سمعهم وعلى أبصارهم غشاوة } في سورة [ البقرة : 7 ] في ذكر الذين كفروا مقابلاً لذكر المؤمنين في قوله قبله { هدى للمتقين } الآية [ البقرة : 2 ] .ولنذكرْ هنا ما في سفر أشعياء ونقحم فيه بيان مقابلة كلماته بالكلمات التي جاءت في حديث عبد الله بن عمَرو .
هذه الأشياء، التي وصف الله بها رسوله محمدًا صلى اللّه عليه وسلم، هي المقصود من رسالته، وزبدتها وأصولها، التي اختص بها، وهي خمسة أشياء: أحدها: كونه { شَاهِدًا } أي: شاهدًا على أمته بما عملوه، من خير وشر، كما قال تعالى: { لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا } { فَكَيْفَ إِذَا جِئْنَا مِنْ كُلِّ أُمَّةٍ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَى هَؤُلَاءِ شَهِيدًا } فهو صلى اللّه عليه وسلم شاهد عدل مقبول.الثاني، والثالث: كونه { مُبَشِّرًا وَنَذِيرًا } وهذا يستلزم ذكر المبشر والمنذر، وما يبشر به وينذر، والأعمال الموجبة لذلك.فالمبشَّر هم: المؤمنون المتقون، الذين جمعوا بين الإيمان والعمل الصالح، وترك المعاصي، لهم البشرى في الحياة الدنيا، بكل ثواب دنيوي وديني، رتب على الإيمان والتقوى، وفي الأخرى بالنعيم المقيم.وذلك كله يستلزم، ذكر تفصيل المذكور، من تفاصيل الأعمال، وخصال التقوى، وأنواع الثواب.والْمنْذَر هم، هم: المجرمون الظالمون، أهل الظلم والجهل، لهم النذارة في الدنيا، من العقوبات الدنيوية والدينية، المترتبة على الجهل والظلم، وفي الأخرى، بالعقاب الوبيل، والعذاب الطويل.وهذه الجملة تفصيلها، ما جاء به صلى اللّه عليه وسلم، من الكتاب والسنة، المشتمل على ذلك.
قوله تعالى : يا أيها النبي إنا أرسلناك شاهدا ومبشرا ونذيراهذه الآية فيها تأنيس للنبي صلى الله عليه وسلم وللمؤمنين ، وتكريم لجميعهم . وهذه الآية تضمنت من أسمائه صلى الله عليه وسلم ست أسماء ولنبينا صلى الله عليه وسلم أسماء كثيرة وسمات جليلة ، ورد ذكرها في الكتاب والسنة والكتب المتقدمة . وقد سماه الله في كتابه محمدا وأحمد . وقال صلى الله عليه وسلم فيما روى عنه الثقات العدول : لي خمسة أسماء أنا محمد وأنا أحمد وأنا الماحي الذي يمحو الله بي الكفر وأنا الحاشر الذي يحشر الناس على قدمي وأنا العاقب . وفي صحيح مسلم حديث جبير بن مطعم : وقد سماه الله ( رءوفا رحيما ) . وفيه أيضا عن أبي موسى الأشعري قال : كان رسول الله صلى الله عليه وسلم يسمي لنا نفسه أسماء ، فيقول : أنا محمد وأحمد والمقفي والحاشر ونبي التوبة ونبي الرحمة . وقد تتبع القاضي أبو الفضل عياض في كتابه المسمى ( بالشفا ) ما جاء في كتاب الله وفي سنة رسوله صلى الله عليه وسلم ، ومما نقل في الكتب المتقدمة وإطلاق الأمة أسماء كثيرة وصفات عديدة ، قد صدقت عليه صلى الله عليه وسلم مسمياتها ، ووجدت فيه معانيها . وقد ذكر القاضي أبو بكر ابن العربي في أحكامه في هذه الآية من أسماء النبي صلى الله عليه وسلم سبعة وستين اسما وذكر صاحب ( وسيلة المتعبدين إلى متابعة سيد المرسلين ) عن ابن عباس أن لمحمد صلى الله عليه وسلم مائة وثمانين اسما ، من أرادها وجدها هناك . وقال ابن عباس : لما نزلت هذه الآية دعا رسول الله صلى الله عليه وسلم عليا ومعاذا ، فبعثهما إلى اليمن ، وقال : اذهبا فبشرا ولا تنفرا ، ويسرا ولا تعسرا فإنه قد أنزل علي . . وقرأ هذه الآية .[ ص: 183 ] قوله تعالى : ( شاهدا ) قال سعيد عن قتادة : ( شاهدا ) على أمته بالتبليغ إليهم ، وعلى سائر الأمم بتبليغ أنبيائهم ، ونحو ذلك ( ومبشرا ) معناه للمؤمنين برحمة الله وبالجنة ( ونذيرا ) معناه للعصاة والمكذبين من النار وعذاب الخلد .
The witness (shahid), the bearer of good news (mubashshir), the warner, (nadhir) and the giver of the call for the Truth (da‘i) all represent different aspects of the same reality. It is the Prophet’s mission to make people aware of the realities of life and inform them about heaven and hell. This is an action related to the call of the Prophet and on this basis only, will the Prophet give evidence in the Court of the Hereafter as to which of his addressees accepted the message of Truth, and which did not. The Prophet’s mission is also the mission of the followers of Islam. While treading this path, one has to face trouble from the people in getting support; while some give timely support, they later desert, uttering falsehoods. Under these circumstances, it was Trust in God alone which kept the Prophet (or his follower-missionaries) firmly on the true path of their missionary work. To be tolerant of whatever is negative in the people, to ignore it and under all circumstances to keep one’s eyes fixed on God: these are the real assets of one who performs work.
Special Attributes of the Holy Prophet ﷺ
يَا أَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا ﴿45﴾ وَدَاعِيًا إِلَى اللَّـهِ بِإِذْنِهِ وَسِرَاجًا مُّنِيرًا ﴿46﴾
O prophet, We have sent you as a witness and a bearer of good news and a warner and as one who calls (people) towards Allah with His permission, and as a luminous lamp. (33:45-46)
The text here reverts to the special perfect attributes of the Holy Prophet ﷺ . Five attributes have been mentioned here - 'Shahid', 'mubashshir', "nadhir', da` i ila Allah'. 'siraj munir'. 'Shahid' (a witness) means that the Holy Prophet ﷺ will be a witness of the ummah on the Day of Judgment according to a hadith narrated by Sayyidna Abu Said al-Khudri ؓ and reported by Bukhari, Nasa` i and Tirmidhi. It is mentioned in some parts of that Hadith that on the Day of Judgment when Sayyidna Nuh (علیہ السلام) will be presented before Allah, he will be asked whether he had conveyed Allah's Message to his Ummah. He will reply that he did. Then his Ummah will be presented and they will deny having received any message of Allah. Then Sayyidna Nuh (علیہ السلام) will be asked whether he has any witness to his claim of having conveyed the message of truth, and he will reply that Muhammad and his Ummah are witnesses. Some narrations have it that he will present the Ummah of Muhammad ﷺ as witness and this Ummah will give evidence in his favour. At this, the Ummah of Sayyidna Nuh (علیہ السلام) will argue 'How can they, who were not even born at that time, give evidence in our case?'
Now the Ummah of Muhammad ﷺ will be asked to substantiate their evidence and they will answer that no doubt they were not born at that time but they were told about it by their Holy Prophet ﷺ in whom they believe and trust. At this time the Holy Prophet ﷺ will be asked to give testimony regarding the veracity of his Ummah's statement.
Briefly, the Holy Prophet ﷺ through his testimony, will confirm and verify the statement of his Ummah that, of course, he had given them that news.
Another general meaning of being a witness for the Ummah may be that the Holy Prophet ﷺ will give evidence about the good and bad deeds of all the individuals of his Ummah. And this evidence would be on the basis that the deeds of the Ummah are presented before the Holy Prophet ﷺ every morning and evening daily; some narrations state that the deeds are presented once a week. The Holy Prophet ﷺ thus recognizes each and every individual of his Ummah by their deeds and as such he will be made witness for the Ummah on the Doomsday. (Ibn al-Mubarak from Sa'id Ibn al- Musayyab, Mazhari)
'Mubashshshir' means bearer of good news, and as such the Holy Prophet ﷺ is the announcer of the good news of Paradise for the righteous people of his Ummah.
'Nadhir' means the one who warns; thus the Holy Prophet ﷺ also puts the fear of Allah's punishment in the hearts of his Ummah in case they violate or disobey the injunctions of Shari'ah.
(O Prophet!) He means Muhammad (pbuh) (Lo! We have sent thee as a witness) that you have conveyed the message to your nation (and a bringer of good tidings) i.e. Paradise to whoever believes in Allah (and a warner) against the Fire for those who disbelieve in Him.
The Attributes of the Messenger of Allah ﷺ
Imam Ahmad recorded that `Ata' bin Yasar said that he met `Abdullah bin `Amr bin Al-`As, may Allah be pleased with him, and said to him:
"Tell me about the description of the Messenger of Allah in the Tawrah." He said, "Yes, by Allah, he was described in the Tawrah with some of the qualities with which he was described in the Qur'an: `O Prophet! Verily, We have sent you as witness, and a bearer of glad tidings, and a warner, a saviour to the illiterate. You are My servant and My Messenger and I have called you Al-Mutawakkil (reliant). You are not harsh or severe, or noisy in the marketplaces. You do not repay evil with evil, but you overlook and forgive. Allah will not take your soul until you make straight those who have deviated and they say La ilaha illallah, words with which blind eyes, deaf ears and sealed hearts will be opened'." It was also recorded by Al-Bukhari in the Books of Business and At-Tafsir. Wahb bin Munabbih said: "Allah revealed to one of the Prophets of the Children of Israel whose name was Sha`ya' (Isaiah); `Stand up among your people the Children of Israel and I shall cause your tongue to utter (words of) revelation. I shall send an unlettered (Prophet) from among the illiterate (people). He will not be harsh or severe, or noisy in the marketplaces. If he were to pass by a lamp, it would not be extinguished, because of his tranquillity. If he were to walk on reeds no sound would be heard from under his feet. I will send him as a bearer of glad tidings and as a warner, who will never utter immoral speech. Through him I will open blind eyes, deaf ears and sealed hearts. I will guide him to do every good deed and I will bestow upon him every noble characteristic. I will make tranquillity his garment, righteousness his banner, piety his conscience, wisdom his speech, truthfulness and loyalty his nature, tolerance and goodness his character, truth his way, justice his conduct, guidance his leader, Islam his nation. Ahmad is his name and through him I will guide people after they have gone astray, teach them after they have been ignorant, raise their status after they were nothing, make them known after they were unknown, increase the number (of followers of the truth) after they have been few, make them rich after they have been poor, and bring them togther after they have been divided. Through him I will bring together different nations and hearts, and reconcile opposing desires. Through him I will save great numbers of people from their doom. I will make his Ummah the best of peoples ever raised up for mankind; they will enjoin good and forbid evil, sincerely believing in Me Alone and accepting as truth all that My Messengers have brought. I shall inspire them to glorify, praise and magnify Me Alone in their places of worship and in their gatherings, when they lie down and when they return home. They will pray to Me standing and sitting. They will fight for the sake of Allah in ranks and armies. They will go forth from their homes by the thousand, seeking My pleasure, washing their faces and limbs, girding their loins. Their sacrifice will be their blood and their holy Book will be in their hearts. They will be like monks by night and like lions by day. Among the members of his family and his offspring I will make those who are foremost (in faith) and believers in the truth and martyrs and righteous people. His Ummah after him will lead people with truth and establish justice therewith. I will give strength to those who support them and help those who pray for them, and I will inflict defeat upon those who oppose them or transgress against them or seek to take something from their hands. I will make them the heirs of their Prophet, calling people to their Lord, enjoining what is good, forbidding what is evil, establishing regular prayer, paying the Zakah and fulfilling their promises. Through them I will complete the goodness which I started with the first of them. This is My bounty which I bestow upon whomsoever I will, and I am the Possessor of great bounty."'
شَاهِداً
(as witness) means, a witness to Allah's Oneness, for there is no God except He, and a witness against mankind for their deeds on the Day of Resurrection.
وَجِئْنَا بِكَ عَلَى هَـؤُلاءِ شَهِيداً
(and We bring you as a witness against these people) (4:41). This is like the Ayah:
لِّتَكُونُواْ شُهَدَآءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا
(that you be witnesses over mankind and the Messenger be a witness over you) (2:143).
وَمُبَشِّراً وَنَذِيراً
(and a bearer of glad tidings, and a warner.) means, a bearer of glad tidings to the believers of a great reward, and a warner to the disbelievers of a great punishment.
وَدَاعِياً إِلَى اللَّهِ بِإِذْنِهِ
(And as one who invites to Allah by His leave,) means, `you call mankind to worship their Lord because He has commanded you to do so. '
وَسِرَاجاً مُّنِيراً
(and as a lamp spreading light.) means, `the Message that you bring is as clear as the sun shining brightly, and no one can deny it except those who are stubborn.'
وَلاَ تُطِعِ الْكَـفِرِينَ وَالْمُنَـفِقِينَ وَدَعْ أَذَاهُمْ
(And obey not the disbelievers and the hypocrites, and harm them not.) means, `do not obey them and do not pay attention to what they say.'
وَدَعْ أَذَاهُمْ
(and harm them not.) means, `overlook and ignore them, for their matter rests entirely with Allah and He is sufficient for them (to deal with them).' Allah says:
وَتَوَكَّلْ عَلَى اللَّهِ وَكَفَى بِاللَّهِ وَكِيلاً
(And put your trust in Allah, and sufficient is Allah as a Trustee.)
O Prophet! Surely We sent thee as a witness, a good-news bringer, and a warner, inviting to God by His leave, and a light-giving lamp. “O paragon of the world! O master of the children of Adam! O pride of the Arabs and the Per-sians! O caressed by the gentleness of eternity! O foremost in earth and honored in heaven! You are a paragon whose explications are the arrangement of the necklace of salvation, whose proofs are the untying of the knots of difficulties, whose sayings are the edict of felicities, whose doings are the guidebook of generous acts, whose utterances are the capital of noble qualities, whose glances are the adornment of beautiful deeds”-upon him be the most excellent of prayers and the most ample of felicitations! Surely We sent thee with the truth [2:119]. “We, who are unique in divinity and peerless in unity, separate from creation in Essence and attributes, qualified by magnificence, creator of earth and heaven, shelter of every beggar and comfort of everyone familiar, knower of the secrets of cre- ation and witness of the deeds of all, We sent thee as a witness, a good-news bringer, and a warner. We sent you to the creatures to give news of Our gentleness to the familiar, for they are worthy of caresses, and to warn the strangers, for they are worthy of being melted. Give good news to the friends that the house of felicity has been decorated for them and warn the enemies that the prison of hell has been heated up for them.” And a light-giving lamp. “O paragon! The sun is the lamp of heaven, and you are the lamp of earth. The sun is the lamp of this world, and you are the lamp of the religion. The sun is the lamp of the spheres, and you are the lamp of the kingdom. The sun is the lamp of water and clay, and you are the lamp of spirit and heart. The sun is the lamp of this world, and you are the lamp of both this world and that world. “O Adam, though you are the chieftain in the register of the chosen and the title-page of the book of the prophets, how can you be on the same road with MuḤammad? For you were struck by the pain of the address of Fall down from it, all together [2:38], and he is celebrating the joy of who took His servant by night [17:1].
O Prophet! Surely We sent thee as a witness, a good-news bringer, and a warner, inviting to God by His leave, and a light-giving lamp. “O paragon of the world! O master of the children of Adam! O pride of the Arabs and the Per-sians! O caressed by the gentleness of eternity! O foremost in earth and honored in heaven! You are a paragon whose explications are the arrangement of the necklace of salvation, whose proofs are the untying of the knots of difficulties, whose sayings are the edict of felicities, whose doings are the guidebook of generous acts, whose utterances are the capital of noble qualities, whose glances are the adornment of beautiful deeds”-upon him be the most excellent of prayers and the most ample of felicitations! Surely We sent thee with the truth [2:119]. “We, who are unique in divinity and peerless in unity, separate from creation in Essence and attributes, qualified by magnificence, creator of earth and heaven, shelter of every beggar and comfort of everyone familiar, knower of the secrets of cre- ation and witness of the deeds of all, We sent thee as a witness, a good-news bringer, and a warner. We sent you to the creatures to give news of Our gentleness to the familiar, for they are worthy of caresses, and to warn the strangers, for they are worthy of being melted. Give good news to the friends that the house of felicity has been decorated for them and warn the enemies that the prison of hell has been heated up for them.” And a light-giving lamp. “O paragon! The sun is the lamp of heaven, and you are the lamp of earth. The sun is the lamp of this world, and you are the lamp of the religion. The sun is the lamp of the spheres, and you are the lamp of the kingdom. The sun is the lamp of water and clay, and you are the lamp of spirit and heart. The sun is the lamp of this world, and you are the lamp of both this world and that world. “O Adam, though you are the chieftain in the register of the chosen and the title-page of the book of the prophets, how can you be on the same road with MuḤammad? For you were struck by the pain of the address of Fall down from it, all together [2:38], and he is celebrating the joy of who took His servant by night [17:1].
O Prophet! Surely We sent thee as a witness, a good-news bringer, and a warner, inviting to God by His leave, and a light-giving lamp. “O paragon of the world! O master of the children of Adam! O pride of the Arabs and the Per-sians! O caressed by the gentleness of eternity! O foremost in earth and honored in heaven! You are a paragon whose explications are the arrangement of the necklace of salvation, whose proofs are the untying of the knots of difficulties, whose sayings are the edict of felicities, whose doings are the guidebook of generous acts, whose utterances are the capital of noble qualities, whose glances are the adornment of beautiful deeds”-upon him be the most excellent of prayers and the most ample of felicitations! Surely We sent thee with the truth [2:119]. “We, who are unique in divinity and peerless in unity, separate from creation in Essence and attributes, qualified by magnificence, creator of earth and heaven, shelter of every beggar and comfort of everyone familiar, knower of the secrets of cre- ation and witness of the deeds of all, We sent thee as a witness, a good-news bringer, and a warner. We sent you to the creatures to give news of Our gentleness to the familiar, for they are worthy of caresses, and to warn the strangers, for they are worthy of being melted. Give good news to the friends that the house of felicity has been decorated for them and warn the enemies that the prison of hell has been heated up for them.” And a light-giving lamp. “O paragon! The sun is the lamp of heaven, and you are the lamp of earth. The sun is the lamp of this world, and you are the lamp of the religion. The sun is the lamp of the spheres, and you are the lamp of the kingdom. The sun is the lamp of water and clay, and you are the lamp of spirit and heart. The sun is the lamp of this world, and you are the lamp of both this world and that world. “O Adam, though you are the chieftain in the register of the chosen and the title-page of the book of the prophets, how can you be on the same road with MuḤammad? For you were struck by the pain of the address of Fall down from it, all together [2:38], and he is celebrating the joy of who took His servant by night [17:1].
O Prophet! Surely We sent thee as a witness, a good-news bringer, and a warner, inviting to God by His leave, and a light-giving lamp. “O paragon of the world! O master of the children of Adam! O pride of the Arabs and the Per-sians! O caressed by the gentleness of eternity! O foremost in earth and honored in heaven! You are a paragon whose explications are the arrangement of the necklace of salvation, whose proofs are the untying of the knots of difficulties, whose sayings are the edict of felicities, whose doings are the guidebook of generous acts, whose utterances are the capital of noble qualities, whose glances are the adornment of beautiful deeds”-upon him be the most excellent of prayers and the most ample of felicitations! Surely We sent thee with the truth [2:119]. “We, who are unique in divinity and peerless in unity, separate from creation in Essence and attributes, qualified by magnificence, creator of earth and heaven, shelter of every beggar and comfort of everyone familiar, knower of the secrets of cre- ation and witness of the deeds of all, We sent thee as a witness, a good-news bringer, and a warner. We sent you to the creatures to give news of Our gentleness to the familiar, for they are worthy of caresses, and to warn the strangers, for they are worthy of being melted. Give good news to the friends that the house of felicity has been decorated for them and warn the enemies that the prison of hell has been heated up for them.” And a light-giving lamp. “O paragon! The sun is the lamp of heaven, and you are the lamp of earth. The sun is the lamp of this world, and you are the lamp of the religion. The sun is the lamp of the spheres, and you are the lamp of the kingdom. The sun is the lamp of water and clay, and you are the lamp of spirit and heart. The sun is the lamp of this world, and you are the lamp of both this world and that world. “O Adam, though you are the chieftain in the register of the chosen and the title-page of the book of the prophets, how can you be on the same road with MuḤammad? For you were struck by the pain of the address of Fall down from it, all together [2:38], and he is celebrating the joy of who took His servant by night [17:1].
O Prophet! Surely We sent thee as a witness, a good-news bringer, and a warner, inviting to God by His leave, and a light-giving lamp.�O paragon of the world! O master of the children of Adam! O pride of the Arabs and the Per-sians! O caressed by the gentleness of eternity! O foremost in earth and honored in heaven! You are a paragon whose explications are the arrangement of the necklace of salvation, whose proofs are the untying of the knots of difficulties, whose sayings are the edict of felicities, whose doings are the guidebook of generous acts, whose utterances are the capital of noble qualities, whose glances are the adornment of beautiful deeds�-upon him be the most excellent of prayers and the most ample of felicitations!Surely We sent thee with the truth [2:119]. �We, who are unique in divinity and peerless in unity, separate from creation in Essence and attributes, qualified by magnificence, creator of earth and heaven, shelter of every beggar and comfort of everyone familiar, knower of the secrets of cre- ation and witness of the deeds of all, We sent thee as a witness, a good-news bringer, and a warner. We sent you to the creatures to give news of Our gentleness to the familiar, for they are worthy of caresses, and to warn the strangers, for they are worthy of being melted. Give good news to the friends that the house of felicity has been decorated for them and warn the enemies that the prison of hell has been heated up for them.�And a light-giving lamp. �O paragon! The sun is the lamp of heaven, and you are the lamp of earth. The sun is the lamp of this world, and you are the lamp of the religion. The sun is the lamp of the spheres, and you are the lamp of the kingdom. The sun is the lamp of water and clay, and you are the lamp of spirit and heart. The sun is the lamp of this world, and you are the lamp of both this world and that world.�O Adam, though you are the chieftain in the register of the chosen and the title-page of the book of the prophets, how can you be on the same road with MuḤammad? For you were struck by the pain of the address of Fall down from it, all together [2:38], and he is celebrating the joy of who took His servant by night [17:1].
The witness (shahid), the bearer of good news (mubashshir), the warner, (nadhir) and the giver of the call for the Truth (da‘i) all represent different aspects of the same reality. It is the Prophet’s mission to make people aware of the realities of life and inform them about heaven and hell. This is an action related to the call of the Prophet and on this basis only, will the Prophet give evidence in the Court of the Hereafter as to which of his addressees accepted the message of Truth, and which did not. The Prophet’s mission is also the mission of the followers of Islam. While treading this path, one has to face trouble from the people in getting support; while some give timely support, they later desert, uttering falsehoods. Under these circumstances, it was Trust in God alone which kept the Prophet (or his follower-missionaries) firmly on the true path of their missionary work. To be tolerant of whatever is negative in the people, to ignore it and under all circumstances to keep one’s eyes fixed on God: these are the real assets of one who performs work.
Special Attributes of the Holy Prophet ﷺ
يَا أَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا ﴿45﴾ وَدَاعِيًا إِلَى اللَّـهِ بِإِذْنِهِ وَسِرَاجًا مُّنِيرًا ﴿46﴾
O prophet, We have sent you as a witness and a bearer of good news and a warner and as one who calls (people) towards Allah with His permission, and as a luminous lamp. (33:45-46)
The text here reverts to the special perfect attributes of the Holy Prophet ﷺ . Five attributes have been mentioned here - 'Shahid', 'mubashshir', "nadhir', da` i ila Allah'. 'siraj munir'. 'Shahid' (a witness) means that the Holy Prophet ﷺ will be a witness of the ummah on the Day of Judgment according to a hadith narrated by Sayyidna Abu Said al-Khudri ؓ and reported by Bukhari, Nasa` i and Tirmidhi. It is mentioned in some parts of that Hadith that on the Day of Judgment when Sayyidna Nuh (علیہ السلام) will be presented before Allah, he will be asked whether he had conveyed Allah's Message to his Ummah. He will reply that he did. Then his Ummah will be presented and they will deny having received any message of Allah. Then Sayyidna Nuh (علیہ السلام) will be asked whether he has any witness to his claim of having conveyed the message of truth, and he will reply that Muhammad and his Ummah are witnesses. Some narrations have it that he will present the Ummah of Muhammad ﷺ as witness and this Ummah will give evidence in his favour. At this, the Ummah of Sayyidna Nuh (علیہ السلام) will argue 'How can they, who were not even born at that time, give evidence in our case?'
Now the Ummah of Muhammad ﷺ will be asked to substantiate their evidence and they will answer that no doubt they were not born at that time but they were told about it by their Holy Prophet ﷺ in whom they believe and trust. At this time the Holy Prophet ﷺ will be asked to give testimony regarding the veracity of his Ummah's statement.
Briefly, the Holy Prophet ﷺ through his testimony, will confirm and verify the statement of his Ummah that, of course, he had given them that news.
Another general meaning of being a witness for the Ummah may be that the Holy Prophet ﷺ will give evidence about the good and bad deeds of all the individuals of his Ummah. And this evidence would be on the basis that the deeds of the Ummah are presented before the Holy Prophet ﷺ every morning and evening daily; some narrations state that the deeds are presented once a week. The Holy Prophet ﷺ thus recognizes each and every individual of his Ummah by their deeds and as such he will be made witness for the Ummah on the Doomsday. (Ibn al-Mubarak from Sa'id Ibn al- Musayyab, Mazhari)
'Mubashshshir' means bearer of good news, and as such the Holy Prophet ﷺ is the announcer of the good news of Paradise for the righteous people of his Ummah.
'Nadhir' means the one who warns; thus the Holy Prophet ﷺ also puts the fear of Allah's punishment in the hearts of his Ummah in case they violate or disobey the injunctions of Shari'ah.