78. This is meant to instruct the Muslims to the effect: When the Messenger (peace be upon him) of Allah is being showered with taunts and abuses by the enemies and his person being made the target of a propaganda campaign to frustrate his mission, the believers should neither listen to these absurd things unconcerned, nor should become themselves also involved in the doubts and suspicions spread by the enemies, nor should resort to abusive language in retaliation, but they should turn to Allah and remember Him more than usual as a special measure. The meaning of remembering Allah much has been explained in (E.N. 63) above. “Glorify Him morning and evening” means to glorify Allah constantly, to express His holiness and purity by word of mouth and not merely by counting beads on the rosary.

79. This is meant to make the Muslims realize this: The jealousy and malice of the disbelievers and hypocrites towards you is only due to the mercy that Allah has shown you through His Messenger (peace be upon him). It is through him that you have been blessed with the faith, that you have come out from the darkness of unbelief and ignorance into the light of Islam, that you have developed the high moral and social qualities by virtue of which you stand distinguished above others. It is this which has filled the jealous people with malice and rage against the Messenger (peace be upon him) of Allah. However, in this state you should not adopt any unbecoming attitude which might alienate you from the mercy of Allah.

The word Salat when used with the preposition ala by Allah in respect of the servants, it means mercy and kindness and compassion and when used by the angels in respect of the human beings, it means the prayer for mercy. That is, the angels pray to Allah to bless the human beings with His bounty and favors. Another meaning of yusalli alaikum is: Allah blesses you with renown among the people and exalts you to a high rank so that the people begin to praise you and the angels begin to eulogize you.

80. This can have three meanings:

(1) That Allah will Himself receive them with: Peace be upon you, as has been stated in (Surah Ya Sin: Ayat 58): “they have been greeted with “peace” from the Merciful Lord.”

(2) That the angels will greet them, as stated in (Surah An- Nahl: Ayat 32): “This is the reward for those pious people whose souls are received in a pure state by the angels, who welcome them, saying: ‘Peace be upon you, enter into Paradise as the reward of your good deeds.”

(3) That they will greet one another among themselves, as stated in (Surah Yunus: Ayat 10), thus: “Therein their prayer will be Glory to Thee, O Lord, and their greeting: Peace be to you, and the burden of their hymn: Praise is for Allah alone, Lord of the universe.”

81. After admonishing the Muslims, Allah now addresses a few words of consolation to His Prophet (peace be upon him), as if to say: “We have blessed you with such and such a high rank and raised you to an exalted place of honor. Your opponents will not be able to harm you in any way by their propaganda campaign of slander and calumny. Therefore, you should not take their mischief to heart, nor give any weight to their propaganda. You should continue doing the duties of your mission, and let them utter whatever nonsense they like.” Along with this, incidentally, the other people, both the believers and the unbelievers, also have been told that the person they have to deal with is not an ordinary man but a great personality, whom Allah has raised to the highest ranks of honor and glory.

82. The meaning of the Prophet’s (peace be upon him) being a “witness” is very vast. It includes three kinds of evidence:

(1) Verbal evidence, i.e. the Prophet (peace be upon him) should bear out the truth of the realities and principles on which Allah’s religion is based and tell the world plainly that they are the truth and all that is opposed to them is falsehood. He should rise to proclaim without hesitation and fear the Being of Allah and His Unity, the existence of the angels, the coming down of revelation, the occurrence of life-after-death, the Hell and Heaven, all are realities, even if they appear strange to the world, and the people mock the one presenting them, or call him a madman. Likewise, the Prophet (peace be upon him) should openly present before the people the concepts, values, principles and rules pertaining to morality and civilization and social life that God has revealed to him, and reject as wrong all the concepts and ways which are prevalent and are opposed to them, even if the whole world rejects them as wrong and violates them in practice. Similarly, the Prophet (peace be upon him) should proclaim as lawful what is lawful in Allah’s law even if the whole world regards it as unlawful, and should proclaim as unlawful whatever is unlawful in Allah’s law even if the world regards it as lawful and pure.

(2) Practical evidence: That is, the Prophet (peace be upon him) in his own life should practically demonstrate all that he has been commissioned to present before the world. His life should be free from every shade of that which he calls evil, and his own character should clearly reflect that which he calls good; he should be the foremost in carrying out what he regards as obligatory, and most cautious in refraining from what he calls sinful. He should exert his utmost to enforce the code of life which he calls divine. His own character and conduct should bear out how sincere and truthful he is in his invitation; and his own self should be such a model of his teaching that anyone who sees him should know what kind of a man he wants to produce by the faith to which he invites the world, what kind of a character he wants to instill in him and what system of life he wants to be established through him in the world.

(3) Evidence in the Hereafter. That is, when the court of Allah is established in the Hereafter, the Prophet (peace be upon him) should give evidence to prove that he had conveyed to the people the entire message, without making any alteration or changes in it, that had been entrusted to him, and that he had shown no slackness in making the truth manifest before them, by word and by deed. On the basis of this evidence, it will be determined what reward the believers deserve and what punishment the disbelievers deserve.

From this one can have an idea of how great a responsibility had Allah placed upon the Prophet (peace be upon him) by raising him to the position of a “witness”, and how great should be the personality worthy of that high position. Evidently, there has been no slackness whatever on the part of the Prophet (peace be upon him) in the matter of giving evidence with regard to the faith, verbally as well as practically. That is why in the Hereafter, he will be able to testify that he had made the truth plain to the people, and that is how Allah’s argument will be established against them; otherwise, if, God forbid, there had been any slackness on the part of the Prophet (peace be upon him) in providing evidence, he could neither be a witness against them in the Hereafter nor could any case be established against the deniers of the truth.

Some people have tried to give a different interpretation to the word witness. They say that the Prophet (peace be upon him) in the Hereafter will bear witness to the acts and deeds of the people. From this they conclude that the Prophet (peace be upon him) is watching and witnessing the acts of all the people; otherwise he could not bear the witness. But according to the Quran this interpretation is absolutely wrong. The Quran tells us that Allah has arranged a different system for recording the acts of the people. For this purpose His angels are preparing the conduct book of every person. See (Surah Qaf: Ayats 17-18), and (Surah Al-Kahf: Ayat 49). After this He will make the people’s own limbs also to bear witness against them, (Surah Ya Sin: Ayat 65), (Surah Ha Mim As-Sajdah: Ayats 20-21). As for the Prophets, they are not to testify to the acts of the people, but to give evidence to prove that they had conveyed the truth to the people. The Quran clearly says:

On the Day when Allah will assemble all the Messengers, He will ask: What was the response you received? They will answer: We have no knowledge. You alone have the full knowledge of all that is hidden. (Surah Al-Maidah: Ayat 109).

In the same connection, the Quran says about the Prophet Jesus (peace be upon him) that when he will be questioned about the deviation of the Christians, he will say: “I was a witness to their conduct as long as I remained among them, but after You recalled me. You watched over them.” (Surah Al-Maidah: Ayat 117)

These verses clearly show that the Prophets will not be witnesses in regard to the acts of the people. As to what they will bear witness to the Quran gives an equally clear answer:

O Muslims, We have made you a community of the Golden Mean so that you may be witnesses in regard to mankind and the Messenger may be a witness in regard to you. (Surah Al-Baqarah: Ayat 143).

 (O Muhammad, warn them of) the Day when We shall call a witness from among every community to testify against it. And We shall call you to testify against these people. (Surah An-Nahl: Ayat 89).

This shows that on the Day of Resurrection the Prophet’s (peace be upon him) evidence in its nature will not be any different from the evidence for bearing which the Prophet’s (peace be upon him) community and the witnesses in regard to every other community will be summoned. Evidently, if it be an evidence in regard to the acts, then the omnipresence of all of them also becomes necessary. And if these witnesses will be called to give evidence to confirm that the Creator’s message had reached His creation, inevitably the Prophet (peace be upon him) also will be called upon to give a similar evidence.

The same is supported by the Hadith which Bukhari. Muslim, Tirmidhi. Ibn Majah, lmam Ahmad and others have related on the authority of Abdullah bin Masud, Abdullah bin Abbas, Abu ad-Darda, Anas bin Malik and many other companions (may Allah be pleased with them all), whose common theme is this: The Prophet (peace be upon him) on the Day of Resurrection will see some of his companions being brought, but instead of coming to him they will either be going or being pushed to the other side. Thereupon the Prophet (peace be upon him) will say: “O Allah, they are my companions!” Allah will say: “You do not know what misdeeds they committed after you.” This theme has been reported by numerous companions and with so many chains of authorities that there remains no doubt about its authenticity. This proves that the Prophet (peace be upon him) is not at all a witness to each individual of his community and to each of his acts. As for the hadith which says that the acts of the people of his Ummah are presented before him, it does not in any way contradict this, because its purport is that Allah keeps him informed of the affairs of his Ummah, which does not mean that the Prophet (peace be upon him) is actually witnessing the acts of every person.

83. One should note that a person’s giving the good news of a good end for belief and righteous acts and the warning of an evil end for disbelief and evil acts, in his personal capacity, is a different thing, and another’s being appointed by Allah as a bearer of the good news and a warner is quite another thing. The one who is appointed to this office by Allah necessarily possesses an authority to give the good news and administer the warnings due to which his good news and his warnings are invested with legality. His giving a good news for an act has the meaning that the Greatest of all Judges, Who has sent him, approves of the act and holds it worthy of a reward. So, it is certainly imperative or obligatory or commendable in nature, and its doer will surely get a reward. On the other hand, his giving a warning of an evil end for an act has the meaning that the Sovereign forbids that act. So, it is certainly sinful and unlawful, and its doer will surely be punished. The good news and warnings of the one who is not divinely appointed cannot ever be invested with such an authority.

84. Here also the same difference as pointed out above exists between the preaching of a common man and of a Prophet. As for the invitation to Allah, it is given, and can be given, by every preacher, but he is not appointed by Allah to do so. Contrary to this, a Prophet rises to call the people towards Allah by the leave of Allah. His call is not mere preaching but has also the support of the authority of the Lord of the universe, Who sent him. That is why resistance and opposition to the inviter to Allah amounts to rebellion against Allah Himself precisely as resistance to a government official when he is performing official duty is regarded as hostile to the government itself.