Al-A'raaf (The Heights)

157. “(And also for) those who follow the Messenger, the unschooled Prophet, whose explanation they find written with them in the Turah and the Evangel. He enjoins on them what is right and forbids them what is wrong, and he makes lawful for them the good things and prohibits for them the corrupt things; and he removes from them their burden and the bondages that were upon them. Then, those who believe in him, and honour him, and help him, and follow the light which has been sent down with him, these are they that are the prosperous ones’.”

The Arabic word /’ummi/ is derived from /’Umm/ which means ‘mother’. It is also used for a person who has not learnt to read and write. In this regard, he is like a new born child.

Some commentators have said that the term /’ummi/ means a person who is from among the ummah and common people, not from among notables. Some other commentators of the Qur’ān consider that the word is related to the term /’umm-ul-qurā/ which is an appellation for Mecca, and it, therefore, means Meccan.

Basing on some evidences, we count the existing Turah and the Bible perverted. Yet, there are some hints and glad tidings in both of them about the Prophet of Islam (S) which indicate that the People of the Book knew the Prophet of Allah so much so that a father knows his child.

Some of these references are as follows: the Turah, Genesis,Chapter 17 ,verses 18 ,20 and 21; Genesis,Chapter 49 ,verse 10 : the Bible, John,Chapter 14 ,verse 15 ; andChapter 15 ,verse 26 .

At the time of the advent of Islam, there were only 17 men and one woman in Mecca who could read and write. Thus, if the Prophet (S) had studied and learnt even one word before a person, he could not be called /’ummi/ among those people.¹

The verse says:

“(And also for) those who follow the Messenger, the unschooled Prophet, whose explanation they find written with them in the Turah and the Evangel…”

The Qur’ānic term /’aqlāl/ (chains), used in this verse, had been applied for the false notions, superstitions, idolatry, and some troublesome customs mainly remained from the Age of Ignorance.

Therefore, false customs and habits are as chains on the thoughts of people. Thus human beings who do not believe in any prophet are always dependant and they live as captives. The verse says:

“…He enjoins on them what is right and forbids them what is wrong, and he makes lawful for them the good things and prohibits for them the corrupt things; and he removes from them their burden and the bondages that were upon them…”

A mere belief in the Prophet (S) of Islam is not enough, helping him and supporting him is also necessary. The holy verse says:

“…Then, those who believe in him, and honour him, and help him…”

However, we must know that the Qur’ān is a light which enlightens the hearts and thoughts of its believers. The verse continues saying:

“…and follow the light which has been sent down with him…”

The help and respect to the Prophet (S), like belief in him, is not allocated to a particular time. Therefore, honouring the grave of the Prophet (S) and his effects is also the extention of that help and respect.

In any case, felicity comes into being under the shade of following the prophets. The verse concludes:

“…Then, those who believe in him, and honour him, and help him, and follow the light which has been sent down with him, these are they that are the prosperous ones’.”

Some Traditions

The Holy Prophet (S) said:

“He who enjoins right and prohibits wrong is the vicegerent of both Allah and His Messenger on the earth.”2

Imam Bāqir (as) said:

“Verily, enjoining what is right and forbidding what is wrong is the way of prophets and the method of good doers. It is such a great obligatory deed (wājib) by which other obligatory deeds can survive, other creeds can be saved, bargains are lawful, injustices are warded off, and prosperity can be filled in the earth…”3

Imam Amir-ul-Mu’mineen Ali (as) said:

“The firmness of the religion is due to enjoining what is right and forbidding what is wrong, and observing the limits of Allah.”4

Imam Amir-ul-Mu’mineen Ali (as) said to Imam al-Hassan and Imam al-Husayn (as) when Ibn-Muljam (the curse of Allah be upon him) struck him (fatally with a sword):

“…Fear Allah (and again) fear Allah in the matter of Jihād, (struggle for the Holy War), with the help of your property, lives and speech in the way of Allah…” “Do not give up bidding for good and forbidding from evil lest the mischievous gain positions over you, and then (in that case) when you pray, your invocations will not be granted to you…”5