Who follow the messenger, the gentile Prophet, described in the Torah and the Gospel, who bids things noble and forbids things vile, makes lawful what is clean, and prohibits what is foul, who relieves them of their burdens, and the yoke that lies upon them. Those who believe and honour and help him, and follow the light sent with him, are those who will attain their goal."
“Those who will obey this Noble Messenger (Prophet Mohammed – peace and blessings be upon him), the Herald of the Hidden who is untutored* (except by Allah), whom they will find mentioned in the Taurat and the Injeel with them; he will command them to do good and forbid them from wrong, and he will make lawful for them the good clean things and prohibit the foul for them, and he will unburden the loads and the neck chains which were upon them; so those who believe in him, and revere** him, and help him, and follow the light which came down with him – it is they who have succeeded." (*The Holy Prophet was taught by Allah Himself – see Surah 55 Al-Rahman. **To honour the Holy Prophet – peace and blessings be upon him – is part of faith. To disrespect him is blasphemy.)
those who follow the Messenger, 'the Prophet of the common folk, whom they find written down with them in the Torah and the Gospel, bidding them to honour, and forbidding them dishonour, making lawful for them the good things and making unlawful for them the corrupt things, and relieving them of their loads, and the fetters that were upon them. Those who believe in him and succour him and help him, and follow the light that has been sent down with him -- they are the prosperers.'
those who shall follow the [last] Apostle, the unlettered Prophet whom they shall find described in the Torah that is with them, and [later on] in the Gospel: [the Prophet] who will enjoin upon them the doing of what is right and forbid them the doing of what is wrong, and make lawful to them the good things of life and forbid them the bad things, and lift from them their burdens and the shackles that were upon them [aforetime]. Those, therefore, who shall believe in him, and honour him, and succour him, and follow the light that has been bestowed from on high through him-it is they that shall attain to a happy state."
Those who follow the apostle, the unlettered prophet. Whom they find written down with them in the Taurat and the Injil; he biddeth them to the seemly and prohibiteth unto them the unseemly, alloweth unto them things clean and forbiddeth unto them things unclean and relieveth them of their burthen and the shackles which have been upon them. Those who believe in him and side with him and succour him and follow the light which hath been sent down with him; those: they shall fare well.
Those who follow the Messenger, the Prophet who can neither read nor write (i.e. Muhammad SAW) whom they find written with them in the Taurat (Torah) (Deut, xviii, 15) and the Injeel (Gospel) (John xiv, 16), - he commands them for Al-Ma'ruf (i.e. Islamic Monotheism and all that Islam has ordained); and forbids them from Al-Munkar (i.e. disbelief, polytheism of all kinds, and all that Islam has forbidden); he allows them as lawful At-Taiyibat [(i.e. all good and lawful) as regards things, deeds, beliefs, persons, foods, etc.], and prohibits them as unlawful Al-Khaba'ith (i.e. all evil and unlawful as regards things, deeds, beliefs, persons, foods, etc.), he releases them from their heavy burdens (of Allah's Covenant), and from the fetters (bindings) that were upon them. So those who believe in him (Muhammad SAW), honour him, help him, and follow the light (the Quran) which has been sent down with him, it is they who will be successful.
Those who follow the Messenger, the Unlettered Prophet, whom they find mentioned in the Torah and the Gospel in their possession. He directs them to righteousness, and deters them from evil, and allows for them all good things, and prohibits for them wickedness, and unloads the burdens and the shackles that are upon them. Those who believe in him, and respect him, and support him, and follow the light that came down with him—these are the successful.
[To-day this mercy is for] those who follow the ummi Prophet, whom they find mentioned in the Torah and the Gospel with them. He enjoins upon them what is good and forbids them what is evil. He makes the clean things lawful to them and prohibits all corrupt things, and removes from them their burdens and the shackles that were upon them. So those who believe in him and assist him, and succour him and follow the Light which has been sent down with him, it is they who shall prosper.
Those who follow the Messenger, the Prophet who can neither read nor write whom they find written of with them in the Tawrah and the Injil, -- he commands them to do good; and forbids them from evil; he makes lawful for them the good things, and forbids them from the evil things, he releases them from their heavy burdens and from the fetters that were upon them. So those who believe in him, honor him, help him, and follow the light which has been sent down with him, it is they who will be successful.
Those who follow the messenger, the Prophet who can neither read nor write, whom they will find described in the Torah and the Gospel (which are) with them. He will enjoin on them that which is right and forbid them that which is wrong. He will make lawful for them all good things and prohibit for them only the foul; and he will relieve them of their burden and the fetters that they used to wear. Then those who believe in him, and honour him, and help him, and follow the light which is sent down with him: they are the successful.
—those who follow the Apostle, the untaught prophet, whose mention they find written with them in the Torah and the Evangel, who bids them to do what is right and forbids them from what is wrong, makes lawful to them all the good things and forbids them from all vicious things, and relieves them of their burdens and the shackles that were upon them—those who believe in him, honour him, and help him and follow the light that has been sent down with him, they are the felicitous.’
and to those who shall follow the Messenger the Unlettered Prophet (Muhammad) whom they shall find written with them in the Torah and the Gospel. He will order kindness upon them and forbid them to do evil. He will make good things lawful to them and prohibit all that is foul. He will relieve them of their burdens and of the shackles that weigh upon them. Those who believe in him and honor him, those who aid him and follow the light sent forth with him, shall surely prosper'
Those who follow the Messenger, the unlettered prophet, whom they find written in what they have of the Torah and the Gospel, who enjoins upon them what is right and forbids them what is wrong and makes lawful for them the good things and prohibits for them the evil and relieves them of their burden and the shackles which were upon them. So they who have believed in him, honored him, supported him and followed the light which was sent down with him - it is those who will be the successful.
There are those who follow the Messengers, the illiterate Prophet (not conventionally educated), whose description they find written in the Torah and the Gospel. [He (the Messengers) enjoins them to do good and forbids them to do all that is unlawful, makes lawful for them all that is pure and unlawful all that is filthy, removes their burdens and the entanglements in which they are involved]. Those who believe in him, honor and help him, and follow the light which is sent down to him, will have everlasting happiness.
Those who follow the Apostle-Prophet, the Ummi, whom they find written down with them in the Taurat and the Injeel (who) enjoins them good and forbids them evil, and makes lawful to them the good things and makes unlawful to them impure things, and removes from them their burden and the shackles which were upon them; so (as for) those who believe in him and honor him and help him, and follow the light which has been sent down with him, these it is that are the successful.
Alla<u>th</u>eena yattabiAAoona a<b>l</b>rrasoola a<b>l</b>nnabiyya alommiyya alla<u>th</u>ee yajidoonahu maktooban AAindahum fee a<b>l</b>ttawr<u>a</u>ti wa<b>a</b>linjeeli yamuruhum bi<b>a</b>lmaAAroofi wayanh<u>a</u>hum AAani almunkari wayu<u>h</u>illu lahumu a<b>l</b><u>tt</u>ayyib<u>a</u>ti wayu<u>h</u>arrimu AAalayhimu alkhab<u>a</u>itha waya<u>d</u>aAAu AAanhum i<u>s</u>rahum wa<b>a</b>laghl<u>a</u>la allatee k<u>a</u>nat AAalayhim fa<b>a</b>lla<u>th</u>eena <u>a</u>manoo bihi waAAazzaroohu wana<u>s</u>aroohu wa<b>i</b>ttabaAAoo a<b>l</b>nnoora alla<u>th</u>ee onzila maAAahu ol<u>a</u>ika humu almufli<u>h</u>oon<b>a</b>
Also for those who follow the Messenger, the unlettered prophet they find described in the Torah that is with them, and in the Gospel, who commands them to do right and forbids them to do wrong, who makes good things lawful to them and bad things unlawful, who will relieve them of their burdens and of the shackles that weigh upon them. Those that believe in him and honour him, those that aid him and follow the light sent down with him, shall surely triumph."
"Those who follow the messenger, the unlettered Prophet, whom they find mentioned in their own (scriptures),- in the law and the Gospel;- for he commands them what is just and forbids them what is evil; he allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure); He releases them from their heavy burdens and from the yokes that are upon them. So it is those who believe in him, honour him, help him, and follow the light which is sent down with him,- it is they who will prosper."
ٱلَّذِينَ يَتَّبِعُونَ ٱلرَّسُولَ ٱلنَّبِىَّ ٱلْأُمِّىَّ ٱلَّذِى يَجِدُونَهُۥ مَكْتُوبًا عِندَهُمْ فِى ٱلتَّوْرَىٰةِ وَٱلْإِنجِيلِ يَأْمُرُهُم بِٱلْمَعْرُوفِ وَيَنْهَىٰهُمْ عَنِ ٱلْمُنكَرِ وَيُحِلُّ لَهُمُ ٱلطَّيِّبَٰتِ وَيُحَرِّمُ عَلَيْهِمُ ٱلْخَبَٰٓئِثَ وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَٱلْأَغْلَٰلَ ٱلَّتِى كَانَتْ عَلَيْهِمْ فَٱلَّذِينَ ءَامَنُوا۟ بِهِۦ وَعَزَّرُوهُ وَنَصَرُوهُ وَٱتَّبَعُوا۟ ٱلنُّورَ ٱلَّذِىٓ أُنزِلَ مَعَهُۥٓ أُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ
The ones just described are those who follow Muhammad (peace be upon him), the illiterate prophet who cannot read or write, and who is only inspired by His Lord. The name and description of the Prophet and what is revealed to him is to be found in the Torah, revealed to Moses (peace be upon him), and the Gospel, revealed to Jesus (peace be upon him). Muhammad instructed people to that which is good and right, and forbade those things that sound minds, those with a sound nature, know to be bad: allowing them the good food and drink and relationships which are not harmful, and making unlawful those things which are bad. He also removed the difficult commandments revealed as obligations to previous communities, such as having to kill the one who killed someone else accidentaly. Those who believed in him from among the Israelites and others, respecting and honouring him and helping him against the disbelievers who were his enemies, following the Qur’ān which was revealed to him, they are the successful ones who will attain what they desire and attain safety from what they fear.
The ones just described are those who follow Muhammad (peace be upon him), the illiterate prophet who cannot read or write, and who is only inspired by His Lord. The name and description of the Prophet and what is revealed to him is to be found in the Torah, revealed to Moses (peace be upon him), and the Gospel, revealed to Jesus (peace be upon him). Muhammad instructed people to that which is good and right, and forbade those things that sound minds, those with a sound nature, know to be bad: allowing them the good food and drink and relationships which are not harmful, and making unlawful those things which are bad. He also removed the difficult commandments revealed as obligations to previous communities, such as having to kill the one who killed someone else accidentaly. Those who believed in him from among the Israelites and others, respecting and honouring him and helping him against the disbelievers who were his enemies, following the Qur’ān which was revealed to him, they are the successful ones who will attain what they desire and attain safety from what they fear.
<p>The Distinct virtues of the Muslim Ummah</p><p>This verse speaks of the people who, in actual sense, deserve the perfect Mercy and complete favour of Allah asked by the Prophet Musa (علیہ السلام) for his people. It said that the people fulfilling the conditions, referred to in the previous verse, in real sense are those who follow the unlettered Messenger of Allah. The verse, while speaking of these people, described certain distinctive qualities of the Holy Prophet ﷺ . Then the verse enjoined not only belief in him but also following the commands and practice of the Holy Prophet ﷺ . This makes us understand that in conjunction with belief in Allah, practicing the Sunnah (the practices) and the Sharl'ah (The Law) of the Holy Prophet ﷺ	is imperative for eternal success in the Hereafter.</p><p>The phrase الرَّ‌سُولَ النَّبِيَّ الْأُمِّيَّ	"The Messenger, the unlettered prophet", has mentioned three qualities of the Holy Prophet ﷺ . The Arabic word: أُمِّيَّ 'Ummi rendered as unlettered signifies a person who does not know the art of reading and writing. The Holy Qur'an has referred to the Arabs as: اُمِّیین 'Ummiyyin' because the Arabs generally had very little to do with reading and writing. Being incapable of reading and writing is, obviously not a quality, rather it is an indication of imperfection. No matter how unusual it may seem, the same sign of imperfection has come to serve the Holy Prophet ﷺ as a sign of his perfection of the highest degree, taking in view the unparallel erudition and exemplary wisdom and learning preached and demonstrated by him.</p><p>A demonstration of perfect wisdom, showing wise practices and behaviour by a man of letters is considered to be a fruit of his education, but when these and many other attributes of perfections of the highest humanly imaginable degree come out of a personality, who did not even know how to read and write, makes it as bright a miracle as daylight. It is more surprising when we see him living in Makkah el-Mukarramah for forty years without ever having any opportunity to learn. Exactly when he is forty years of age, suddenly he starts speaking things of such great wisdom and, in such a linguistic style and diction that none in the world could produce a match of even the smallest part of this word - the Qur'an1. This is, indeed, a self-evident witness affirming that the Holy Prophet ﷺ was the true Messenger of Allah and Qur'an, the true word of Allah. The quality of being unlettered, therefore, may be a defect for others but for the Holy Prophet ﷺ it is a commendable attribute.2</p><p>1.-The author here, refers to a verse of the Holy Qur'an (2:23) throwing a challenge to the whole world to produce a surah (chapter) comparable to any of the Qur'anic Surahs. Inability in meeting this challenge by the Arabs who were as boastful of their oratory as to call the whole mankind excepting themselves, the Ajam signifying a dumb person is certainly a clear evidence of the miraculous character of the Holy Qur'an. (Translator)</p><p>2.-The verse under discussion has mentioned this attributes as Messenger and Prophet. This Qur'anic witness is enough to show that his being unlettered was equally a great attribute of the Holy Prophet ﷺ . (Translator)] claim, which is a witness of the truth that the Torah and the Injil current in that period contained transparent references to the Holy Prophet . Otherwise, the Jews and the Christians would have used it as against this Qur'anic claim.</p><p>The fourth quality of the Holy Prophet ﷺ mentioned in this verse is that they shall find him written in the Torah and the Injil (Evangel). It may be noted that the verse did not say that they will find his attributes or indications written in the Books. It said that they will find him written in their revelations. It is an implicit indication that the attributes and qualities of the Holy Prophet ﷺ mentioned in the Torah or the Injil shall be so expressive and with as clear details as seeing them will be similar to seeing the Holy Prophet ﷺ himself. The mention of the Torah and the Injil, without a reference to the Zabur (The Book revealed to the Prophet Dawud (علیہ السلام) [ David ]) is because the Christians and the Jews believed in them, otherwise Zabur also contained the description of the Holy Prophet ﷺ .</p><p>The Holy Prophet ﷺ in the early Books</p><p>The Present versions of the Torah and the Injil, having undergone great changes and distortions have lost their essential quality of being original and trustworthy. Despite this fact, they still contain expressions bearing reference to the Holy Prophet ﷺ . Besides, it is obvious that the Holy Qur'an had declared, in definite terms, that the Torah and Injil contained the descriptions of the Holy Prophet ﷺ . The Jews and the Christians living in the period of the Holy Prophet ﷺ would have used this Qur'anic claim against the Prophet ﷺ and the Muslims, in case this claim could be proved as not corresponding to reality. We find that neither did the Jews nor the Christians ever try to refute this claim, which is a witness of the truth that the Torah and the Injil current in that period contained transparent references to the Holy Prophet ﷺ . Otherwise, the Jews and the Christians would have used it as against this Qur’ anic claim.</p><p>It may be noted that some of the attributes and qualities of the Holy Prophet ﷺ mentioned in these books have been reported in the Holy Qur'an with reference to the Torah and the Injil, while some other attributes have been reported in the Holy Traditions (Hadith) by those new Muslims who read them in these book themselves, and later they had converted to Islam after reading such descriptions.</p><p>Al-Baihaqi has reported the following event in Dala'il-al Nubuwwah. The Companion Anas ؓ has reported that a boy from the Jews was in the service of the Holy Prophet ﷺ . Once he was sick, the Holy Prophet ﷺ went to his house where he saw the father of the lad reciting some parts of the Torah beside his bed. The Holy Prophet ﷺ said to the father, "I bid you to tell me by the pledge of Allah if you find descriptions in the Torah indicating my coming as a prophet and referring to my attributes?" He negated it. The son instantly said "O Prophet of Allah, my father is wrong. We find you and your attributes mentioned in the Torah. I bear witness that there is no god but Allah and that you are the Messenger of Allah." The Holy Prophet ﷺ bade his Companions that they should perform his funeral ceremonies, after his death, according to Islam because he was a Muslim, after this witness. (Mazhari)</p><p>Sayyidna ` Ali ؓ has reported that the Holy Prophet ﷺ owed some money to a Jew. He demanded the Prophet ﷺ to pay him the money back and said to him in a harsh tone that he will not let him go until he gets his money back. The Holy Prophet ﷺ said to him that the Jew had a right on him, and sat down by him saying that he will not go until he lets him go willingly. The Holy Prophet ﷺ remained there for the whole day and night. He offered the Zuhr, ` Asr, Maghrib and ` Isha', and Fajr of the next day (from mid day to the next morning). The Companions ؓ were greatly annoyed at this behaviour from the Jew. They were secretly admonishing the Jew so that he may let the Prophet ﷺ go. The Holy Prophet ﷺ having some idea asked them of what they were doing. They said that it was unbearable for them to see the Prophet ﷺ in the custody of a Jew. The Holy Prophet ﷺ said to them, "My Lord has prohibited me from doing wrong to anyone under the covenant."</p><p>Next morning, the Jew who was highly impressed by this remarkable experience, came to the Holy Prophet ﷺ and declared:</p><p>اَشھَدُ اَنَّ لا إله إلا اللہ و اَشھَدُ اَنَّ مُحَمَّدَ رَّسُولُ اَلله</p><p>"I bear witness that there is no god but Allah, and I bear witness that you are the Messenger of Allah."</p><p>Subsequent to this declaration of his faith in Allah he said that by detaining the Prophet ﷺ he meant nothing but to test the truth of his attributes mentioned in the Torah. He said that he had read the following description concerning him in the Torah. He also declared to give away half of his wealth in the way of Allah. The description given by him is this:</p><p>"Muhammad, the son of ` Abdullah. He shall be born in Makkah. The place of his migration shall be Madinah. His country will be Syria. He shall neither be a man of harsh temperament, nor shall he speak roughly. He shall not make noise in bazars. He shall be away from the acts of immodesty."</p><p>He said that he found out the truth of this description in him. He was a wealthy person, and half of his wealth was a considerable amount for the Muslims. (The above incident has been reported by Mazhari with reference to Da1a'il al-Nubuwwah by Baihaqi)</p><p>Imam al-Baghawi has reported on the authority of Ka'ab Ahbar that the Torah contained the following description with regard to the Holy Prophet ﷺ .</p><p>"Muhammad is the Messenger and chosen servant of Allah. He is neither a man of harsh temperament nor is he a man of disagreeable speech. He does not cry in bazars, nor does he return ill when ill is done to him. He forgives or ignores the wrong-doers."</p><p>"His birth place is Makkah and his migration shall be to Taybah (Madinah). His country is Syria and his people shall be hammadin. That is they shall praise Allah when in comfort and when in trouble. They shall say Takbir when ascending in their travel.They shall watch the shadows in order to ascertain proper time of their prayers."</p><p>"He shall wear a sheet of cloth round his waist and keep his hands and feet clean with ablution وُضُو (Wudu). His man calling for prayer shall raise his voice in the air. In battle fields they shall line up as closely as in prayers. At nights their recitations shall be heard like humming of the bees."</p><p>Ibn ` Asakir and Ibn Sa'd have cited full chain of narrators saying that Sahl Maula Khuthaimah has informed that he had read the following description concerning the Holy Prophet ﷺ in the Injil (Evangel):</p><p>"He shall neither be short nor shall he be tall. Colour shall be fair, hair in two locks. He shall bear a seal of prophethood on his body between shoulders. He shall not accept alms, shall ride on camel and by himself shall he milk the goat, and wear the patched clothes." He shall be in the line of Isma'il. His name shall be Ahmad:</p><p>Ibn Sa'd in his book 'Tabaqat', Darimi in his Musnad and Baihaqi in his book Dala'il al-Nubuwwah have reported on the authority of Sayyidna ` Abdullah ibn Salam, who was a great scholar of the Jews. He said that Torah had contained the following description with regard to the Holy Prophet ﷺ .</p><p>"0 Prophet, We have sent you as a witness over all the nations of the world, as the bearer of good tidings to the righteous, as a warner to the wrong doers and as Protector of the Ummiyyin' the unlettered Arabs. You are My Messenger and servant. I have named you, 'Mutawakkil' (One who trusts Allah). You are neither a man of harsh temperament, nor quarrelling, nor crying in the markets. You do not return evil in response to evil, rather forgive or ignore the wrong-doers. Allah shall not let him die until he sets the crooked right and make them believe in Allah exclusively, until he makes the blind eyes see, dumb ears hear and sealed hearts open."</p><p>Sahih al-Bukhari also contains a similar description on the authority of Sayyidna ` Amr ibn al-` As ؓ . Besdes, al-Baihaqi has reported the following statement in Dala'il-al-Nubuwwah, on the authority of Wahb ibn Munabbih, the great scholar and expert in the early books.</p><p>"Allah revealed to the Prophet Dawud (علیہ السلام) (David) in the Zabur as follows: '0, Dawud, there shall come a Prophet after you. His name shall be Ahmad. I shall never be displeased with him, nor he shall ever be disobedient to me. I have forgiven all of his errors and omissions. I have enjoined upon his people, the optional as well as the obligatory prayers that I had enjoined upon the early Prophets. On the day of judgment they shall come before me having the light similar to the light of the early prophets. 0 Dawud, I have blessed Muhammad and his people with excellence over the people of other prophets. I have favoured them with six special concessions which I did not concede to the early people. They shall not be punished for their inadvertent omissions. I shall forgive their unintentional sins if they seek My forgiveness. The money they shall spend willingly in My way, I shall give them manifold in return in this world also."</p><p>Those who shall say إِنَّا لِلَّـهِ وَإِنَّا إِلَيْهِ رَ‌اجِعُونَ "We belong to Allah, and to Him we are to return," whenever they are faced with some distress, I shall turn their distress into blessing and mercy and a means of his guidance to paradise. I shall accede to their invocations, sometimes, by giving them what they asked for, and sometimes, by storing their prayers to be granted on the Day of Judgment." (Ruh-al-Ma` ani)</p><p>The above are only a few out of hundreds of such Traditions which have been collected by the religious scholars in separate volumes, among them is Sheikh Rahmat Allah Kairanvi of India who has dealt with this subject thoroughly in his book 'Izhar al-Haqq'. He has given specific examples of such descriptions found in the current versions of the Bible, despite the fact that they have been robbed originality through innumerable changes and distortions by the Judo-Christian theologians. The Urdu version of this remarkable work has been published in Pakistan1.</p><p>1. By the grace of Allah, I have the honour of rendering this work into English. Three volumes of the English version have been published in London. (Translator)</p><p>Some additional attributes of the Holy Prophet ﷺ have also been included in the descriptions found in the Torah and the Injil, among them is his attribute of bidding good to people and preventing them from evil. اَلامربالمعروف وَ نَہِی عنِ المُنکَر . The Arabic term Ma` ruf literally signifies something recognized, acknowledged or known, while the term: مُنکَر 'munkar' signifies strange, or unrecognized. That is, Ma` ruf refers to the acts which are known and recognized in Islam while Munkar refers to the acts which are not recognized or known. This has indicated that the act which was recognized by, or known to, the people of the first century of Islam shall only be considered as good-deed otherwise it shall be termed as 'munkar' or rejected. This, in turn, makes us understand that any act, not approved by the Companions and their disciples (صَحابہ وتابعین) cannot be considered as good-deed with no regard to how positive or agreeable it looks. The authentic Traditions have, therefore, termed the acts not acknowledged or approved by the Companions and their disciples as innovated acts (مُحَدِثَاتُ الاُمُور) or 'bid` ah' (innovation). In the next phrase of the verse the Holy Prophet ﷺ has been described as having the attribute of inviting people to good and preventing them from evil. The verse (7:157) said: يَأْمُرُ‌هُم بِالْمَعْرُ‌وفِ وَيَنْهَاهُمْ عَنِ الْمُنكَرِ‌ "Who bids them the Fair and forbids the Unfair."</p><p>This attribute has been, a common attribute of all the Prophets (علیہم السلام) ، as it had to be, because the very purpose of their being ordained by Allah is to guide people to good and prevent them from evil. There must be some reason in describing this attribute as a distinct feature of the Holy Prophet ﷺ . A little reflection on his effective way of preaching and speaking to people according to their state of mind is enough to show the distinction. The Arab bedouins who knew nothing except grazing the camels and goats were spoken to in such a simple and candid terms that made them understand effortlessly even complex and speculative ideas. He used to receive delegates from the world-powers of the time like Rome and Persia and from other tribes. They were greatly impressed by his ingenuous approach in making his point easily intelligible to them. His god-gifted capability of making impact on others by his speech was miraculously unusual and has been acknowledged even by his enemies. Another attribute described in the Torah was that through the Holy Prophet ﷺ ، Allah shall make the blind eyes see and dumb ears hear, and the sealed hearts open. This may also have a reference to his effective method of preaching and making things understood easily.</p><p>The verse under discussion has described second attribute that he shall permit his people to eat pure things and shall prohibit impure things. This implies that many things which, in fact were pure and good, and had been forbidden for the Israelites as a punishment shall be permitted by the Holy Prophet ﷺ for his people. For example, the fat of permissible animals was forbidden for the Israelites as a punishment against their sinful deeds.</p><p>For example, the fat of the properly slaughtered animal which was forbidden for them was made permissible by the Holy Prophet ﷺ for the Muslims. The example of impure things includes blood, dead animals, liquor and all the prohibited animals. This also includes impermissible means of income like gambling, interest and bribes etc. (A1-Sirai al-Munir) Some scholars have included immorality and ill manners also in impure things.</p><p>Next the verse speaks of the third attribute of the Holy Prophet ﷺ saying وَ یَضَعُ عَنھُم اِصرَھُم وَ الاَغلَال الَّتِی عَلَیھِم “ And relieves them of their burden and of the shackles that were upon them.</p><p>The Arabic word 'Isr' اِصرَ signifies heavy burden enough to stop movement, and the word 'Aghlal' is a plural of 'ghull' (غل) signifying inal handcuffs or shackle which binds the hands of a criminal with his neck. Both the words refer to punishment and were not, in themselves, a religious requirement. For example, the Israelites were essentially required to cut away the piece of cloth having impurity on it. They were not allowed simply to wash it away. Similarly the spoils of war acquired during jihad with infidels was not permissible for them. Reportedly, a heavenly fire used to come and burn it up. They were not allowed hunting on Sabbath (Saturday). The human organs involved in committing sin were required to be cut off. The murderer had to be essentially killed in retaliation with no regard to the nature of murder: deliberate or homicide by mistake. They had no legal concession of paying ransom.</p><p>The arduous injunctions described above have been regarded to in this verse by the words burden and shackles. It is said that the Holy Prophet ﷺ shall abrogate such injunctions and replace them with easily practicable commandments. The Holy Prophet ﷺ has referred to this aspect of Islamic Shari'ah in a Hadith saying 'that he is leaving among them an easy and practicable law which is neither cumbersome nor susceptible to going astray'. In another tradition he said: اَلدِّینُ یُسرُ (Islam) is easy".</p><p>Subsequent to the description of some attributes of the Holy Prophet ﷺ the verse has said:</p><p>فَالَّذِينَ آمَنُوا بِهِ وَعَزَّرُ‌وهُ وَنَصَرُ‌وهُ وَاتَّبَعُوا النُّورَ‌ الَّذِي أُنزِلَ مَعَهُ ۙ أُولَـٰئِكَ هُمُ الْمُفْلِحُونَ</p><p>"So, those who believe in him, and hold him in reverence, and help him, and follow the light sent down with him, those are the ones who are successful."</p><p>This verse has stipulated the achievement of success with four conditions namely, belief in the Holy Prophet ﷺ ، having reverence for him, readily coming to his help and following the commandments of the Holy Qur'an.</p><p>The word used for reverence in this verse is عَزَّرُ‌وهُ which is derived from 'Ta` zir'. Lexically it means 'to stop someone, with love and affection, from doing something, and to guard him. Sayyidna ` Abdullah bin ` Abbas ؓ has interpreted it as 'reverence. Al-mubarrad has commented that it denotes the highest degree of reverence. The implication of the verse is that the achievement of everlasting success is the destiny of those who, in addition to having love and respect for him, are always ready to help him against his enemies. In the life of the Holy Prophet ﷺ helping him was directly related to his person; but after his departure helping his message or supporting the Islamic Shari'ah is analogous to helping the Holy Prophet ﷺ .</p><p>The Holy Qur'an has been referred to with the word 'light'. Since light does not require an external proof for its existence, similarly the Qur'an, in itself, is a clear proof of its being divine and the word of Allah, since the highest degree of wisdom and eloquence that it contains is as evident as the sunlight which requires no proof for its existence. Specially so when it was spoken by an unlettered man. Similar to light which is not only bright in itself, but has the characteristics of making the darks bright as well, the Holy Qur'an has enlightened the mankind which was lost in darkness.</p><p>The significance of the Sunnah:</p><p>The verse under discussion started with the wads, "Those who follow the Messenger, the unlettered Prophet," and has ended on the phrase. "and follow the light sent down with him". The first phrase enjoins the obedience of the Holy Prophet ﷺ while the second phrase bids to the obedience to the Qur'anic injunctions. This has indicated that eternal salvation is dependent on the obedience of both, the Qur'an and the Sunnah, and that the obedience of the Holy Prophet ﷺ can be achieved only by following the way of his life – the Sunnah.</p><p>Love and respect of the Prophet is essential</p><p>The phrase عَزَّرُ‌وهُ وَنَصَرُ‌وهُ 	"And hold him in reverence and help him." has been placed between the above two sentences, implying that the obedience required for the Holy Prophet ﷺ is not like the obedience one has to show to the high ranking official out of some necessity. This has to be the obedience in true sense of the word which is a product of love and respect. That is to say, one should bear as much love and reverence for him as to make this obedience dearest to him. People have varied relations with their Prophet ﷺ . He is a Prophet, a master, a commander and an object of great love at the same time. Besides, the Prophet being superior to all his people in respect of knowledge, wisdom, and social and moral behaviour demands, deep respect or veneration on the part of his people.</p><p>Our Messenger ﷺ has perfection in each of the above aspects making it essential for the Muslims to fulfill the demands of all his positions. He should be believed as a prophet, obeyed as a commander, venerated as a man of great knowledge and wisdom and deeply loved and cherished for being very kind to them.</p><p>The obedience of the Prophet ﷺ has to be a religious requirement for the Muslims because the very purpose of his being sent down remains unfulfilled without it. In the case of the Holy Prophet ﷺ Allah Almighty has enjoined additional obligations upon the Muslims. In another verse of the Holy Qur'an we find the phrase: عَزَّرُ‌وهُ وَنَصَرُ‌وهُ "So that you assist him and honour him." (48:9) Yet in another verse people have been warned that they should not raise their voices above the voice of the Holy Prophet ﷺ . The verse said:</p><p>يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْ‌فَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ</p><p>"0 Believers! do not raise your voices above the voice of the Prophet." (49:2)</p><p>In another verse the Muslims have been advised in these words:</p><p>يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّـهِ وَرَ‌سُولِ</p><p>"0 believers, do not go ahead in the presence of Allah and His Messenger. (49:1)</p><p>The verse has warned the Muslims that they should not start their speech before the speech of the Holy Prophet ﷺ in his presence. The Companion Sahl ibn ` Abdullah ؓ ، has taken it to imply that people should not start talking before the Prophet of Allah speaks, and should remain silent when he talks. Another verse of the Holy Qur'an has prohibited the Muslims from calling the Messenger of Allah in a manner they call each other. It said:</p><p>لَّا تَجْعَلُوا دُعَاءَ الرَّ‌سُولِ بَيْنَكُمْ كَدُعَاءِ بَعْضِكُم بَعْضًا</p><p>"Do not make the calling of the Messenger, among yourself, like the calling of one another." (24:63)</p><p>The Holy Qur'an warned the Muslims that all their good deeds shall go waste if they show lack of respect to him.</p><p>The companions, who availed the company of the Holy Prophet ﷺ most of their time, maintained the respect of the Holy Prophet ﷺ according to Qur'anic instructions. It has been reported that Sayyidna Abu Bakr ؓ ، after the revelation of the above verse, used to speak with the Messenger of Allah as stealthily as saying some secret to him. Same was the case with Sayyidna ` Umar al-Faruq ؓ .</p><p>The companion ` Amr ibn ` As ؓ has said:</p><p>"None on earth is as dear to me as was the Messenger of Allah but at the same time I was unable to cast my looks at him. If I am ever asked to describe him, I find it difficult since I have never seen him enough as to give out his description."</p><p>Tirmidhi has reported Sayyidna Anas ؓ saying that whenever the Holy Prophet ﷺ came in the assembly of the companions, people kept their eyes down with respect. Only Sayyidna Abu Bakr and Sayyidna ` Umar ؓ raised their eyes and used to smile at them.</p><p>` Urwah ibn Masud was once sent to Madinah for spying on the Muslims. On his return to Makkah he reported, "I have seen the courts of great kings like the king of Rome and Persia and I have met King Negus but the respect and veneration I saw in the hearts of the Muslims for their prophet was unique, never seen anywhere in the world. I think you shall never succeed against them."</p><p>The Companion Mughirah ibn Shu'bah ؓ has reported in a Tradition that the companions of the Prophet of Allah deemed it against his respect to call him from outside his house. They knocked at his door with their finger nails to avoid making a loud sound. Even after his departure the companions did not only avoid talking loudly in his mosque, they also avoided raising their voice while giving sermons in the mosque. A number of people could not help themselves from weeping when someone made a mention of the Holy Prophet ﷺ .</p><p>This exemplary love and respect of the Holy Prophet ﷺ let them share a considerable part of prophetic perfection and enjoy the highest religious status next to the prophets.</p>
The Distinct virtues of the Muslim UmmahThis verse speaks of the people who, in actual sense, deserve the perfect Mercy and complete favour of Allah asked by the Prophet Musa (علیہ السلام) for his people. It said that the people fulfilling the conditions, referred to in the previous verse, in real sense are those who follow the unlettered Messenger of Allah. The verse, while speaking of these people, described certain distinctive qualities of the Holy Prophet ﷺ . Then the verse enjoined not only belief in him but also following the commands and practice of the Holy Prophet ﷺ . This makes us understand that in conjunction with belief in Allah, practicing the Sunnah (the practices) and the Sharl'ah (The Law) of the Holy Prophet ﷺ	is imperative for eternal success in the Hereafter.The phrase الرَّ‌سُولَ النَّبِيَّ الْأُمِّيَّ	"The Messenger, the unlettered prophet", has mentioned three qualities of the Holy Prophet ﷺ . The Arabic word: أُمِّيَّ 'Ummi rendered as unlettered signifies a person who does not know the art of reading and writing. The Holy Qur'an has referred to the Arabs as: اُمِّیین 'Ummiyyin' because the Arabs generally had very little to do with reading and writing. Being incapable of reading and writing is, obviously not a quality, rather it is an indication of imperfection. No matter how unusual it may seem, the same sign of imperfection has come to serve the Holy Prophet ﷺ as a sign of his perfection of the highest degree, taking in view the unparallel erudition and exemplary wisdom and learning preached and demonstrated by him.A demonstration of perfect wisdom, showing wise practices and behaviour by a man of letters is considered to be a fruit of his education, but when these and many other attributes of perfections of the highest humanly imaginable degree come out of a personality, who did not even know how to read and write, makes it as bright a miracle as daylight. It is more surprising when we see him living in Makkah el-Mukarramah for forty years without ever having any opportunity to learn. Exactly when he is forty years of age, suddenly he starts speaking things of such great wisdom and, in such a linguistic style and diction that none in the world could produce a match of even the smallest part of this word - the Qur'an1. This is, indeed, a self-evident witness affirming that the Holy Prophet ﷺ was the true Messenger of Allah and Qur'an, the true word of Allah. The quality of being unlettered, therefore, may be a defect for others but for the Holy Prophet ﷺ it is a commendable attribute.21.-The author here, refers to a verse of the Holy Qur'an (2:23) throwing a challenge to the whole world to produce a surah (chapter) comparable to any of the Qur'anic Surahs. Inability in meeting this challenge by the Arabs who were as boastful of their oratory as to call the whole mankind excepting themselves, the Ajam signifying a dumb person is certainly a clear evidence of the miraculous character of the Holy Qur'an. (Translator)2.-The verse under discussion has mentioned this attributes as Messenger and Prophet. This Qur'anic witness is enough to show that his being unlettered was equally a great attribute of the Holy Prophet ﷺ . (Translator)] claim, which is a witness of the truth that the Torah and the Injil current in that period contained transparent references to the Holy Prophet . Otherwise, the Jews and the Christians would have used it as against this Qur'anic claim.The fourth quality of the Holy Prophet ﷺ mentioned in this verse is that they shall find him written in the Torah and the Injil (Evangel). It may be noted that the verse did not say that they will find his attributes or indications written in the Books. It said that they will find him written in their revelations. It is an implicit indication that the attributes and qualities of the Holy Prophet ﷺ mentioned in the Torah or the Injil shall be so expressive and with as clear details as seeing them will be similar to seeing the Holy Prophet ﷺ himself. The mention of the Torah and the Injil, without a reference to the Zabur (The Book revealed to the Prophet Dawud (علیہ السلام) [ David ]) is because the Christians and the Jews believed in them, otherwise Zabur also contained the description of the Holy Prophet ﷺ .The Holy Prophet ﷺ in the early BooksThe Present versions of the Torah and the Injil, having undergone great changes and distortions have lost their essential quality of being original and trustworthy. Despite this fact, they still contain expressions bearing reference to the Holy Prophet ﷺ . Besides, it is obvious that the Holy Qur'an had declared, in definite terms, that the Torah and Injil contained the descriptions of the Holy Prophet ﷺ . The Jews and the Christians living in the period of the Holy Prophet ﷺ would have used this Qur'anic claim against the Prophet ﷺ and the Muslims, in case this claim could be proved as not corresponding to reality. We find that neither did the Jews nor the Christians ever try to refute this claim, which is a witness of the truth that the Torah and the Injil current in that period contained transparent references to the Holy Prophet ﷺ . Otherwise, the Jews and the Christians would have used it as against this Qur’ anic claim.It may be noted that some of the attributes and qualities of the Holy Prophet ﷺ mentioned in these books have been reported in the Holy Qur'an with reference to the Torah and the Injil, while some other attributes have been reported in the Holy Traditions (Hadith) by those new Muslims who read them in these book themselves, and later they had converted to Islam after reading such descriptions.Al-Baihaqi has reported the following event in Dala'il-al Nubuwwah. The Companion Anas ؓ has reported that a boy from the Jews was in the service of the Holy Prophet ﷺ . Once he was sick, the Holy Prophet ﷺ went to his house where he saw the father of the lad reciting some parts of the Torah beside his bed. The Holy Prophet ﷺ said to the father, "I bid you to tell me by the pledge of Allah if you find descriptions in the Torah indicating my coming as a prophet and referring to my attributes?" He negated it. The son instantly said "O Prophet of Allah, my father is wrong. We find you and your attributes mentioned in the Torah. I bear witness that there is no god but Allah and that you are the Messenger of Allah." The Holy Prophet ﷺ bade his Companions that they should perform his funeral ceremonies, after his death, according to Islam because he was a Muslim, after this witness. (Mazhari)Sayyidna ` Ali ؓ has reported that the Holy Prophet ﷺ owed some money to a Jew. He demanded the Prophet ﷺ to pay him the money back and said to him in a harsh tone that he will not let him go until he gets his money back. The Holy Prophet ﷺ said to him that the Jew had a right on him, and sat down by him saying that he will not go until he lets him go willingly. The Holy Prophet ﷺ remained there for the whole day and night. He offered the Zuhr, ` Asr, Maghrib and ` Isha', and Fajr of the next day (from mid day to the next morning). The Companions ؓ were greatly annoyed at this behaviour from the Jew. They were secretly admonishing the Jew so that he may let the Prophet ﷺ go. The Holy Prophet ﷺ having some idea asked them of what they were doing. They said that it was unbearable for them to see the Prophet ﷺ in the custody of a Jew. The Holy Prophet ﷺ said to them, "My Lord has prohibited me from doing wrong to anyone under the covenant."Next morning, the Jew who was highly impressed by this remarkable experience, came to the Holy Prophet ﷺ and declared:اَشھَدُ اَنَّ لا إله إلا اللہ و اَشھَدُ اَنَّ مُحَمَّدَ رَّسُولُ اَلله"I bear witness that there is no god but Allah, and I bear witness that you are the Messenger of Allah."Subsequent to this declaration of his faith in Allah he said that by detaining the Prophet ﷺ he meant nothing but to test the truth of his attributes mentioned in the Torah. He said that he had read the following description concerning him in the Torah. He also declared to give away half of his wealth in the way of Allah. The description given by him is this:"Muhammad, the son of ` Abdullah. He shall be born in Makkah. The place of his migration shall be Madinah. His country will be Syria. He shall neither be a man of harsh temperament, nor shall he speak roughly. He shall not make noise in bazars. He shall be away from the acts of immodesty."He said that he found out the truth of this description in him. He was a wealthy person, and half of his wealth was a considerable amount for the Muslims. (The above incident has been reported by Mazhari with reference to Da1a'il al-Nubuwwah by Baihaqi)Imam al-Baghawi has reported on the authority of Ka'ab Ahbar that the Torah contained the following description with regard to the Holy Prophet ﷺ ."Muhammad is the Messenger and chosen servant of Allah. He is neither a man of harsh temperament nor is he a man of disagreeable speech. He does not cry in bazars, nor does he return ill when ill is done to him. He forgives or ignores the wrong-doers.""His birth place is Makkah and his migration shall be to Taybah (Madinah). His country is Syria and his people shall be hammadin. That is they shall praise Allah when in comfort and when in trouble. They shall say Takbir when ascending in their travel.They shall watch the shadows in order to ascertain proper time of their prayers.""He shall wear a sheet of cloth round his waist and keep his hands and feet clean with ablution وُضُو (Wudu). His man calling for prayer shall raise his voice in the air. In battle fields they shall line up as closely as in prayers. At nights their recitations shall be heard like humming of the bees."Ibn ` Asakir and Ibn Sa'd have cited full chain of narrators saying that Sahl Maula Khuthaimah has informed that he had read the following description concerning the Holy Prophet ﷺ in the Injil (Evangel):"He shall neither be short nor shall he be tall. Colour shall be fair, hair in two locks. He shall bear a seal of prophethood on his body between shoulders. He shall not accept alms, shall ride on camel and by himself shall he milk the goat, and wear the patched clothes." He shall be in the line of Isma'il. His name shall be Ahmad:Ibn Sa'd in his book 'Tabaqat', Darimi in his Musnad and Baihaqi in his book Dala'il al-Nubuwwah have reported on the authority of Sayyidna ` Abdullah ibn Salam, who was a great scholar of the Jews. He said that Torah had contained the following description with regard to the Holy Prophet ﷺ ."0 Prophet, We have sent you as a witness over all the nations of the world, as the bearer of good tidings to the righteous, as a warner to the wrong doers and as Protector of the Ummiyyin' the unlettered Arabs. You are My Messenger and servant. I have named you, 'Mutawakkil' (One who trusts Allah). You are neither a man of harsh temperament, nor quarrelling, nor crying in the markets. You do not return evil in response to evil, rather forgive or ignore the wrong-doers. Allah shall not let him die until he sets the crooked right and make them believe in Allah exclusively, until he makes the blind eyes see, dumb ears hear and sealed hearts open."Sahih al-Bukhari also contains a similar description on the authority of Sayyidna ` Amr ibn al-` As ؓ . Besdes, al-Baihaqi has reported the following statement in Dala'il-al-Nubuwwah, on the authority of Wahb ibn Munabbih, the great scholar and expert in the early books."Allah revealed to the Prophet Dawud (علیہ السلام) (David) in the Zabur as follows: '0, Dawud, there shall come a Prophet after you. His name shall be Ahmad. I shall never be displeased with him, nor he shall ever be disobedient to me. I have forgiven all of his errors and omissions. I have enjoined upon his people, the optional as well as the obligatory prayers that I had enjoined upon the early Prophets. On the day of judgment they shall come before me having the light similar to the light of the early prophets. 0 Dawud, I have blessed Muhammad and his people with excellence over the people of other prophets. I have favoured them with six special concessions which I did not concede to the early people. They shall not be punished for their inadvertent omissions. I shall forgive their unintentional sins if they seek My forgiveness. The money they shall spend willingly in My way, I shall give them manifold in return in this world also."Those who shall say إِنَّا لِلَّـهِ وَإِنَّا إِلَيْهِ رَ‌اجِعُونَ "We belong to Allah, and to Him we are to return," whenever they are faced with some distress, I shall turn their distress into blessing and mercy and a means of his guidance to paradise. I shall accede to their invocations, sometimes, by giving them what they asked for, and sometimes, by storing their prayers to be granted on the Day of Judgment." (Ruh-al-Ma` ani)The above are only a few out of hundreds of such Traditions which have been collected by the religious scholars in separate volumes, among them is Sheikh Rahmat Allah Kairanvi of India who has dealt with this subject thoroughly in his book 'Izhar al-Haqq'. He has given specific examples of such descriptions found in the current versions of the Bible, despite the fact that they have been robbed originality through innumerable changes and distortions by the Judo-Christian theologians. The Urdu version of this remarkable work has been published in Pakistan1.1. By the grace of Allah, I have the honour of rendering this work into English. Three volumes of the English version have been published in London. (Translator)Some additional attributes of the Holy Prophet ﷺ have also been included in the descriptions found in the Torah and the Injil, among them is his attribute of bidding good to people and preventing them from evil. اَلامربالمعروف وَ نَہِی عنِ المُنکَر . The Arabic term Ma` ruf literally signifies something recognized, acknowledged or known, while the term: مُنکَر 'munkar' signifies strange, or unrecognized. That is, Ma` ruf refers to the acts which are known and recognized in Islam while Munkar refers to the acts which are not recognized or known. This has indicated that the act which was recognized by, or known to, the people of the first century of Islam shall only be considered as good-deed otherwise it shall be termed as 'munkar' or rejected. This, in turn, makes us understand that any act, not approved by the Companions and their disciples (صَحابہ وتابعین) cannot be considered as good-deed with no regard to how positive or agreeable it looks. The authentic Traditions have, therefore, termed the acts not acknowledged or approved by the Companions and their disciples as innovated acts (مُحَدِثَاتُ الاُمُور) or 'bid` ah' (innovation). In the next phrase of the verse the Holy Prophet ﷺ has been described as having the attribute of inviting people to good and preventing them from evil. The verse (7:157) said: يَأْمُرُ‌هُم بِالْمَعْرُ‌وفِ وَيَنْهَاهُمْ عَنِ الْمُنكَرِ‌ "Who bids them the Fair and forbids the Unfair."This attribute has been, a common attribute of all the Prophets (علیہم السلام) ، as it had to be, because the very purpose of their being ordained by Allah is to guide people to good and prevent them from evil. There must be some reason in describing this attribute as a distinct feature of the Holy Prophet ﷺ . A little reflection on his effective way of preaching and speaking to people according to their state of mind is enough to show the distinction. The Arab bedouins who knew nothing except grazing the camels and goats were spoken to in such a simple and candid terms that made them understand effortlessly even complex and speculative ideas. He used to receive delegates from the world-powers of the time like Rome and Persia and from other tribes. They were greatly impressed by his ingenuous approach in making his point easily intelligible to them. His god-gifted capability of making impact on others by his speech was miraculously unusual and has been acknowledged even by his enemies. Another attribute described in the Torah was that through the Holy Prophet ﷺ ، Allah shall make the blind eyes see and dumb ears hear, and the sealed hearts open. This may also have a reference to his effective method of preaching and making things understood easily.The verse under discussion has described second attribute that he shall permit his people to eat pure things and shall prohibit impure things. This implies that many things which, in fact were pure and good, and had been forbidden for the Israelites as a punishment shall be permitted by the Holy Prophet ﷺ for his people. For example, the fat of permissible animals was forbidden for the Israelites as a punishment against their sinful deeds.For example, the fat of the properly slaughtered animal which was forbidden for them was made permissible by the Holy Prophet ﷺ for the Muslims. The example of impure things includes blood, dead animals, liquor and all the prohibited animals. This also includes impermissible means of income like gambling, interest and bribes etc. (A1-Sirai al-Munir) Some scholars have included immorality and ill manners also in impure things.Next the verse speaks of the third attribute of the Holy Prophet ﷺ saying وَ یَضَعُ عَنھُم اِصرَھُم وَ الاَغلَال الَّتِی عَلَیھِم “ And relieves them of their burden and of the shackles that were upon them.The Arabic word 'Isr' اِصرَ signifies heavy burden enough to stop movement, and the word 'Aghlal' is a plural of 'ghull' (غل) signifying inal handcuffs or shackle which binds the hands of a criminal with his neck. Both the words refer to punishment and were not, in themselves, a religious requirement. For example, the Israelites were essentially required to cut away the piece of cloth having impurity on it. They were not allowed simply to wash it away. Similarly the spoils of war acquired during jihad with infidels was not permissible for them. Reportedly, a heavenly fire used to come and burn it up. They were not allowed hunting on Sabbath (Saturday). The human organs involved in committing sin were required to be cut off. The murderer had to be essentially killed in retaliation with no regard to the nature of murder: deliberate or homicide by mistake. They had no legal concession of paying ransom.The arduous injunctions described above have been regarded to in this verse by the words burden and shackles. It is said that the Holy Prophet ﷺ shall abrogate such injunctions and replace them with easily practicable commandments. The Holy Prophet ﷺ has referred to this aspect of Islamic Shari'ah in a Hadith saying 'that he is leaving among them an easy and practicable law which is neither cumbersome nor susceptible to going astray'. In another tradition he said: اَلدِّینُ یُسرُ (Islam) is easy".Subsequent to the description of some attributes of the Holy Prophet ﷺ the verse has said:فَالَّذِينَ آمَنُوا بِهِ وَعَزَّرُ‌وهُ وَنَصَرُ‌وهُ وَاتَّبَعُوا النُّورَ‌ الَّذِي أُنزِلَ مَعَهُ ۙ أُولَـٰئِكَ هُمُ الْمُفْلِحُونَ"So, those who believe in him, and hold him in reverence, and help him, and follow the light sent down with him, those are the ones who are successful."This verse has stipulated the achievement of success with four conditions namely, belief in the Holy Prophet ﷺ ، having reverence for him, readily coming to his help and following the commandments of the Holy Qur'an.The word used for reverence in this verse is عَزَّرُ‌وهُ which is derived from 'Ta` zir'. Lexically it means 'to stop someone, with love and affection, from doing something, and to guard him. Sayyidna ` Abdullah bin ` Abbas ؓ has interpreted it as 'reverence. Al-mubarrad has commented that it denotes the highest degree of reverence. The implication of the verse is that the achievement of everlasting success is the destiny of those who, in addition to having love and respect for him, are always ready to help him against his enemies. In the life of the Holy Prophet ﷺ helping him was directly related to his person; but after his departure helping his message or supporting the Islamic Shari'ah is analogous to helping the Holy Prophet ﷺ .The Holy Qur'an has been referred to with the word 'light'. Since light does not require an external proof for its existence, similarly the Qur'an, in itself, is a clear proof of its being divine and the word of Allah, since the highest degree of wisdom and eloquence that it contains is as evident as the sunlight which requires no proof for its existence. Specially so when it was spoken by an unlettered man. Similar to light which is not only bright in itself, but has the characteristics of making the darks bright as well, the Holy Qur'an has enlightened the mankind which was lost in darkness.The significance of the Sunnah:The verse under discussion started with the wads, "Those who follow the Messenger, the unlettered Prophet," and has ended on the phrase. "and follow the light sent down with him". The first phrase enjoins the obedience of the Holy Prophet ﷺ while the second phrase bids to the obedience to the Qur'anic injunctions. This has indicated that eternal salvation is dependent on the obedience of both, the Qur'an and the Sunnah, and that the obedience of the Holy Prophet ﷺ can be achieved only by following the way of his life – the Sunnah.Love and respect of the Prophet is essentialThe phrase عَزَّرُ‌وهُ وَنَصَرُ‌وهُ 	"And hold him in reverence and help him." has been placed between the above two sentences, implying that the obedience required for the Holy Prophet ﷺ is not like the obedience one has to show to the high ranking official out of some necessity. This has to be the obedience in true sense of the word which is a product of love and respect. That is to say, one should bear as much love and reverence for him as to make this obedience dearest to him. People have varied relations with their Prophet ﷺ . He is a Prophet, a master, a commander and an object of great love at the same time. Besides, the Prophet being superior to all his people in respect of knowledge, wisdom, and social and moral behaviour demands, deep respect or veneration on the part of his people.Our Messenger ﷺ has perfection in each of the above aspects making it essential for the Muslims to fulfill the demands of all his positions. He should be believed as a prophet, obeyed as a commander, venerated as a man of great knowledge and wisdom and deeply loved and cherished for being very kind to them.The obedience of the Prophet ﷺ has to be a religious requirement for the Muslims because the very purpose of his being sent down remains unfulfilled without it. In the case of the Holy Prophet ﷺ Allah Almighty has enjoined additional obligations upon the Muslims. In another verse of the Holy Qur'an we find the phrase: عَزَّرُ‌وهُ وَنَصَرُ‌وهُ "So that you assist him and honour him." (48:9) Yet in another verse people have been warned that they should not raise their voices above the voice of the Holy Prophet ﷺ . The verse said:يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْ‌فَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ"0 Believers! do not raise your voices above the voice of the Prophet." (49:2)In another verse the Muslims have been advised in these words:يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّـهِ وَرَ‌سُولِ"0 believers, do not go ahead in the presence of Allah and His Messenger. (49:1)The verse has warned the Muslims that they should not start their speech before the speech of the Holy Prophet ﷺ in his presence. The Companion Sahl ibn ` Abdullah ؓ ، has taken it to imply that people should not start talking before the Prophet of Allah speaks, and should remain silent when he talks. Another verse of the Holy Qur'an has prohibited the Muslims from calling the Messenger of Allah in a manner they call each other. It said:لَّا تَجْعَلُوا دُعَاءَ الرَّ‌سُولِ بَيْنَكُمْ كَدُعَاءِ بَعْضِكُم بَعْضًا"Do not make the calling of the Messenger, among yourself, like the calling of one another." (24:63)The Holy Qur'an warned the Muslims that all their good deeds shall go waste if they show lack of respect to him.The companions, who availed the company of the Holy Prophet ﷺ most of their time, maintained the respect of the Holy Prophet ﷺ according to Qur'anic instructions. It has been reported that Sayyidna Abu Bakr ؓ ، after the revelation of the above verse, used to speak with the Messenger of Allah as stealthily as saying some secret to him. Same was the case with Sayyidna ` Umar al-Faruq ؓ .The companion ` Amr ibn ` As ؓ has said:"None on earth is as dear to me as was the Messenger of Allah but at the same time I was unable to cast my looks at him. If I am ever asked to describe him, I find it difficult since I have never seen him enough as to give out his description."Tirmidhi has reported Sayyidna Anas ؓ saying that whenever the Holy Prophet ﷺ came in the assembly of the companions, people kept their eyes down with respect. Only Sayyidna Abu Bakr and Sayyidna ` Umar ؓ raised their eyes and used to smile at them.` Urwah ibn Masud was once sent to Madinah for spying on the Muslims. On his return to Makkah he reported, "I have seen the courts of great kings like the king of Rome and Persia and I have met King Negus but the respect and veneration I saw in the hearts of the Muslims for their prophet was unique, never seen anywhere in the world. I think you shall never succeed against them."The Companion Mughirah ibn Shu'bah ؓ has reported in a Tradition that the companions of the Prophet of Allah deemed it against his respect to call him from outside his house. They knocked at his door with their finger nails to avoid making a loud sound. Even after his departure the companions did not only avoid talking loudly in his mosque, they also avoided raising their voice while giving sermons in the mosque. A number of people could not help themselves from weeping when someone made a mention of the Holy Prophet ﷺ .This exemplary love and respect of the Holy Prophet ﷺ let them share a considerable part of prophetic perfection and enjoy the highest religious status next to the prophets.
<h2 class="title">The Description of that Messenger</h2><div class="text_uthmani arabic">الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِىَّ الأُمِّىَّ الَّذِى يَجِدُونَهُ مَكْتُوبًا عِندَهُمْ فِى التَّوْرَاةِ وَالإِنجِيلِ</div><p>(Those who follow the Messenger, the Prophet who can neither read nor write whom they find written with them in the Tawrah and the Injil,) This is the description of the Prophet Muhammad in the Books of the Prophets. They delivered the good news of his advent to their nations and commanded them to follow him. His descriptions were still apparent in their Books, as the rabbis and the priests well know. Imam Ahmad recorded that Abu Sakhr Al-`Uqayli said that a bedouin man said to him, "I brought a milk-producing camel to Al-Madinah during the life time of Allah's Messenger. After I sold it, I said to myself, `I will meet that man (Muhammad) and hear from him.' So I passed by him while he was walking between Abu Bakr and `Umar, and I followed them until they went by a Jewish man, who was reading from an open copy of the Tawrah. He was mourning a son of his who was dying and who was one of the most handsome boys. The Messenger of Allah asked him (the father), </p><div class="text_uthmani arabic">«أَنْشُدُكَ بِالَّذِي أَنْزَلَ التَّوْرَاةَ هَلْ تَجِدُ فِي كِتَابِكَ هَذَا صِفَتِي وَمَخْرَجِي؟»</div><p>(I ask you by He Who has sent down the Tawrah, do you not find the description of me and my advent in your Book) He nodded his head in the negative. His son said, `Rather, yes, by He Who has sent down the Tawrah! We find the description of you and your advent in our Book. I bear witness that there is no deity worthy of worship except Allah and that you are the Messenger of Allah. ' The Prophet said (to the Companions), </p><div class="text_uthmani arabic">«أَقِيمُوا الْيَهُودِيَّ عَنْ أَخِيكُم»</div><p>(Stop the Jew (the father) from (taking care of) your brother (in Islam).) The Prophet then personally took care of the son's funeral and led the funeral prayer on him."' This Hadith is sound and is supported by a similar Hadith in the Sahih narrated from Anas. Ibn Jarir recorded that Al-Muthanna said that `Ata' bin Yasar said, "I met `Abdullah bin `Amr and asked him, `Tell me about the description of Allah's Messenger in the Tawrah.' He said, `Yes, by Allah! He is described in the Tawrah, just as he is described in the Qur'an, </p><div class="text_uthmani arabic">يأَيُّهَا النَّبِىُّ إِنَّآ أَرْسَلْنَـكَ شَاهِداً وَمُبَشِّراً وَنَذِيراً </div><p>(O Prophet! Verily, We have sent you as a witness, and a bearer of glad tidings, and a warner.) 33:45 as a safe refuge for the unlettered ones. `You are My servant and Messenger. I have called you `Al-Mutawakkil' (who trusts in Allah), not hard or harsh.' Neither uttering foul speech in the markets nor returning evil deed with one in kind. Rather, he forgives and forgoes. Allah will not end his life until He straightens through him the crooked religion, so that they might proclaim, `There is no deity worthy of worship except Allah.' He will open through him sealed hearts, deaf ears and blind eyes."' `Ata' then said, "I also met Ka`b and asked him the same question, and his answer did not differ from `Abdullah's answer, even concerning one letter. " Al-Bukhari recorded it from `Abdullah bin `Amr. It was also recorded by Al-Bukhari up to the word forgoes. And he mentioned the narration of `Abdullah bin `Amr then he said; "It was common in the speech of our Salaf that they describe the Books of the People of the Two Scriptures as the Tawrah, as some Hadiths concur. Allah knows best." Allah's statement, </p><div class="text_uthmani arabic">يَأْمُرُهُم بِالْمَعْرُوفِ وَيَنْهَـهُمْ عَنِ الْمُنْكَرِ</div><p>(He commands them to do good; and forbids them from evil;) This is the description of the Messenger of Allah in previous Books. These were the true qualities of our Messenger , as well, for he only ordained good and forbade evil. We should mention here that `Abdullah bin Mas`ud said, "When you hear Allah's statement, </p><div class="text_uthmani arabic">يَـأَيُّهَا الَّذِينَ ءَامَنُواْ</div><p>(O you who believe!), then pay it your full attention, for it is a good that you are being commanded, or an evil that you are being forbidden." And the most important and greatest of these commands and prohibitions, is that Allah has sent the Messenger to order worshipping Him Alone without partners and forbid worshipping others besides Him. This is the Message that Allah has sent all Messengers with before Muhammad , just as Allah said, </p><div class="text_uthmani arabic">وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ</div><p>(And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and avoid the Taghut (false deities)")16:36. Allah's statement, </p><div class="text_uthmani arabic">وَيُحِلُّ لَهُمُ الطَّيِّبَـتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَـئِثَ</div><p>(He makes lawful for them the good things, and forbids them from the evil things,) meaning, he makes the Bahirah, Sa'ibah, Wasilah and Ham, etc., lawful. They were prohibitions that they invented which were only hard for themselves. He also forbids them from evil things, such as the flesh of the pig, Riba, and foods that were treated as lawful although Allah the Exalted had forbidden them. `Ali bin Abi Talhah reported this from Ibn `Abbas. Allah's statement, </p><div class="text_uthmani arabic">وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالاٌّغْلَـلَ الَّتِى كَانَتْ عَلَيْهِمْ</div><p>(He (Muhammad) releases them from their heavy burdens, and from the fetters that were upon them.) indicates that Muhammad came with leniency and an easy religion. As mentioned in the Hadith recorded from many routes that Allah's Messenger said, </p><div class="text_uthmani arabic">«بُعِثْتُ بِالْحَنِيفِيَّةِ السَّمْحَة»</div><p>(I was sent with the easy way of Hanifiyyah monotheism) The Prophet said to the two Commanders he appointed, Mu`adh and Abu Musa Al-Ash`ari, when he sent them to Yemen, </p><div class="text_uthmani arabic">«بَشِّرَا وَلَا تُنَفِّرَا وَيَسِّرَا وَلَا تُعَسِّرَا وَتَطَاوَعَا وَلَا تَخْتَلِفَا»</div><p>(Bring glad tidings and do not drive people away, make things easy and do not make them difficult, obey each other and do not differ among yourselves). Abu Barzah Al-Aslami, the Prophet's Companion, said, "I accompanied the Messenger of Allah and saw how easy he was. The nations that were before us had things made difficult for them in their laws. Allah made the law encompassing and easy for this Ummah. Hence the statement of the Messenger of Allah, </p><div class="text_uthmani arabic">«إِنَّ اللهَ تَجَاوَزَ لِأُمَّتِي مَا حَدَّثَتْ بِهِ أَنْفُسُهَا مَا لَمْ تَقُلْ أَوْ تَعْمَل»</div><p>(Allah has forgiven my Ummah for what occurs in themselves, as long as they do not utter it or act upon it.) The Prophet said, </p><div class="text_uthmani arabic">«رُفِعَ عَنْ أُمَّتِي الْخَطَأُ وَالنِّسْيَانُ وَمَا اسُتُكْرِهُوا عَلَيْه»</div><p>(My Ummah was forgiven (by Allah) unintentional errors, forgetfulness and what they are forced to do.)" This is why Allah has guided this Ummah to proclaim, </p><div class="text_uthmani arabic">رَبَّنَا لاَ تُؤَاخِذْنَآ إِن نَّسِينَآ أَوْ أَخْطَأْنَا رَبَّنَا وَلاَ تَحْمِلْ عَلَيْنَآ إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا رَبَّنَا وَلاَ تُحَمِّلْنَا مَا لاَ طَاقَةَ لَنَا بِهِ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَآ أَنتَ مَوْلَـنَا فَانْصُرْنَا عَلَى الْقَوْمِ الْكَـفِرِينَ</div><p>("Our Lord! Punish us not if we forget or fall into error, our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians); our Lord! Put not on us a burden greater than we have strength to bear. Pardon us and grant us forgiveness. Have mercy on us. You are our Mawla (Patron, Supporter and Protector) and give us victory over the disbelieving people.) 2:286 It is recorded in Sahih Muslim that the Prophet said that Allah the Exalted said after every one of these supplications, "I shall accept (your supplication)." Allah's statement, </p><div class="text_uthmani arabic">فَالَّذِينَ ءَامَنُواْ بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ</div><p>(So those who believe in him, honor him, help him.) refers to respecting and honoring Muhammad , </p><div class="text_uthmani arabic">وَاتَّبَعُواْ النُّورَ الَّذِى أُنزِلَ مَعَهُ</div><p>(and follow the light which has been sent down with him,) the Qur'an and the revelation Sunnah that the Prophet delivered to mankind, </p><div class="text_uthmani arabic">أُوْلَـئِكَ هُمُ الْمُفْلِحُونَ</div><p>(it is they who will be successful.) in this life and the Hereafter. </p>
The Description of that Messengerالَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِىَّ الأُمِّىَّ الَّذِى يَجِدُونَهُ مَكْتُوبًا عِندَهُمْ فِى التَّوْرَاةِ وَالإِنجِيلِ(Those who follow the Messenger, the Prophet who can neither read nor write whom they find written with them in the Tawrah and the Injil,) This is the description of the Prophet Muhammad in the Books of the Prophets. They delivered the good news of his advent to their nations and commanded them to follow him. His descriptions were still apparent in their Books, as the rabbis and the priests well know. Imam Ahmad recorded that Abu Sakhr Al-`Uqayli said that a bedouin man said to him, "I brought a milk-producing camel to Al-Madinah during the life time of Allah's Messenger. After I sold it, I said to myself, `I will meet that man (Muhammad) and hear from him.' So I passed by him while he was walking between Abu Bakr and `Umar, and I followed them until they went by a Jewish man, who was reading from an open copy of the Tawrah. He was mourning a son of his who was dying and who was one of the most handsome boys. The Messenger of Allah asked him (the father), «أَنْشُدُكَ بِالَّذِي أَنْزَلَ التَّوْرَاةَ هَلْ تَجِدُ فِي كِتَابِكَ هَذَا صِفَتِي وَمَخْرَجِي؟»(I ask you by He Who has sent down the Tawrah, do you not find the description of me and my advent in your Book) He nodded his head in the negative. His son said, `Rather, yes, by He Who has sent down the Tawrah! We find the description of you and your advent in our Book. I bear witness that there is no deity worthy of worship except Allah and that you are the Messenger of Allah. ' The Prophet said (to the Companions), «أَقِيمُوا الْيَهُودِيَّ عَنْ أَخِيكُم»(Stop the Jew (the father) from (taking care of) your brother (in Islam).) The Prophet then personally took care of the son's funeral and led the funeral prayer on him."' This Hadith is sound and is supported by a similar Hadith in the Sahih narrated from Anas. Ibn Jarir recorded that Al-Muthanna said that `Ata' bin Yasar said, "I met `Abdullah bin `Amr and asked him, `Tell me about the description of Allah's Messenger in the Tawrah.' He said, `Yes, by Allah! He is described in the Tawrah, just as he is described in the Qur'an, يأَيُّهَا النَّبِىُّ إِنَّآ أَرْسَلْنَـكَ شَاهِداً وَمُبَشِّراً وَنَذِيراً (O Prophet! Verily, We have sent you as a witness, and a bearer of glad tidings, and a warner.) 33:45 as a safe refuge for the unlettered ones. `You are My servant and Messenger. I have called you `Al-Mutawakkil' (who trusts in Allah), not hard or harsh.' Neither uttering foul speech in the markets nor returning evil deed with one in kind. Rather, he forgives and forgoes. Allah will not end his life until He straightens through him the crooked religion, so that they might proclaim, `There is no deity worthy of worship except Allah.' He will open through him sealed hearts, deaf ears and blind eyes."' `Ata' then said, "I also met Ka`b and asked him the same question, and his answer did not differ from `Abdullah's answer, even concerning one letter. " Al-Bukhari recorded it from `Abdullah bin `Amr. It was also recorded by Al-Bukhari up to the word forgoes. And he mentioned the narration of `Abdullah bin `Amr then he said; "It was common in the speech of our Salaf that they describe the Books of the People of the Two Scriptures as the Tawrah, as some Hadiths concur. Allah knows best." Allah's statement, يَأْمُرُهُم بِالْمَعْرُوفِ وَيَنْهَـهُمْ عَنِ الْمُنْكَرِ(He commands them to do good; and forbids them from evil;) This is the description of the Messenger of Allah in previous Books. These were the true qualities of our Messenger , as well, for he only ordained good and forbade evil. We should mention here that `Abdullah bin Mas`ud said, "When you hear Allah's statement, يَـأَيُّهَا الَّذِينَ ءَامَنُواْ(O you who believe!), then pay it your full attention, for it is a good that you are being commanded, or an evil that you are being forbidden." And the most important and greatest of these commands and prohibitions, is that Allah has sent the Messenger to order worshipping Him Alone without partners and forbid worshipping others besides Him. This is the Message that Allah has sent all Messengers with before Muhammad , just as Allah said, وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ(And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and avoid the Taghut (false deities)")16:36. Allah's statement, وَيُحِلُّ لَهُمُ الطَّيِّبَـتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَـئِثَ(He makes lawful for them the good things, and forbids them from the evil things,) meaning, he makes the Bahirah, Sa'ibah, Wasilah and Ham, etc., lawful. They were prohibitions that they invented which were only hard for themselves. He also forbids them from evil things, such as the flesh of the pig, Riba, and foods that were treated as lawful although Allah the Exalted had forbidden them. `Ali bin Abi Talhah reported this from Ibn `Abbas. Allah's statement, وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالاٌّغْلَـلَ الَّتِى كَانَتْ عَلَيْهِمْ(He (Muhammad) releases them from their heavy burdens, and from the fetters that were upon them.) indicates that Muhammad came with leniency and an easy religion. As mentioned in the Hadith recorded from many routes that Allah's Messenger said, «بُعِثْتُ بِالْحَنِيفِيَّةِ السَّمْحَة»(I was sent with the easy way of Hanifiyyah monotheism) The Prophet said to the two Commanders he appointed, Mu`adh and Abu Musa Al-Ash`ari, when he sent them to Yemen, «بَشِّرَا وَلَا تُنَفِّرَا وَيَسِّرَا وَلَا تُعَسِّرَا وَتَطَاوَعَا وَلَا تَخْتَلِفَا»(Bring glad tidings and do not drive people away, make things easy and do not make them difficult, obey each other and do not differ among yourselves). Abu Barzah Al-Aslami, the Prophet's Companion, said, "I accompanied the Messenger of Allah and saw how easy he was. The nations that were before us had things made difficult for them in their laws. Allah made the law encompassing and easy for this Ummah. Hence the statement of the Messenger of Allah, «إِنَّ اللهَ تَجَاوَزَ لِأُمَّتِي مَا حَدَّثَتْ بِهِ أَنْفُسُهَا مَا لَمْ تَقُلْ أَوْ تَعْمَل»(Allah has forgiven my Ummah for what occurs in themselves, as long as they do not utter it or act upon it.) The Prophet said, «رُفِعَ عَنْ أُمَّتِي الْخَطَأُ وَالنِّسْيَانُ وَمَا اسُتُكْرِهُوا عَلَيْه»(My Ummah was forgiven (by Allah) unintentional errors, forgetfulness and what they are forced to do.)" This is why Allah has guided this Ummah to proclaim, رَبَّنَا لاَ تُؤَاخِذْنَآ إِن نَّسِينَآ أَوْ أَخْطَأْنَا رَبَّنَا وَلاَ تَحْمِلْ عَلَيْنَآ إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا رَبَّنَا وَلاَ تُحَمِّلْنَا مَا لاَ طَاقَةَ لَنَا بِهِ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَآ أَنتَ مَوْلَـنَا فَانْصُرْنَا عَلَى الْقَوْمِ الْكَـفِرِينَ("Our Lord! Punish us not if we forget or fall into error, our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians); our Lord! Put not on us a burden greater than we have strength to bear. Pardon us and grant us forgiveness. Have mercy on us. You are our Mawla (Patron, Supporter and Protector) and give us victory over the disbelieving people.) 2:286 It is recorded in Sahih Muslim that the Prophet said that Allah the Exalted said after every one of these supplications, "I shall accept (your supplication)." Allah's statement, فَالَّذِينَ ءَامَنُواْ بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ(So those who believe in him, honor him, help him.) refers to respecting and honoring Muhammad , وَاتَّبَعُواْ النُّورَ الَّذِى أُنزِلَ مَعَهُ(and follow the light which has been sent down with him,) the Qur'an and the revelation Sunnah that the Prophet delivered to mankind, أُوْلَـئِكَ هُمُ الْمُفْلِحُونَ(it is they who will be successful.) in this life and the Hereafter. 