Quran translation Comparison | Al-Quran Surah 68. Al-Qalam, Ayah 4


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Note - 4 The term khuluq, rendered by me as "way of life", describes a person's "character", "innate disposition" or "nature" in the widest sense of these concepts, as well as "habitual behaviour" which becomes, as it were, one's "second nature" (Taj al-'Arus). My identification of khuluq with "way of life" is based on the explanation of the above verse by 'Abd Allah ibn 'Abbas (as quoted by Tabari), stating that this term is here synonymous with din: and we must remember that one of the primary significances of the latter term is "a way [or "manner"] of behaviour" or "of acting" (Qamus). Moreover, we have several well-authenticated Traditions according to which Muhammad's widow 'A'ishah, speaking of the Prophet many years after his death, repeatedly stressed that "his way of life (khuluq) was the Qur'an" (Muslim, Tabari and Hakim, on the authority of Sa'id ibn Hisham; Ibn Hanbal, Abu Da'ud and Nasa'i, on the authority of Al-Hasan al-Basri; Tabari, on the authority of Qatadah and Jubayr ibn Nufayl; and several other compilations).

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Syed Husain
9 years 12 weeks ago

“You are of the highest noble character” The definition for khuluqun adheeym given by Asad [ http://alim.org/library/quran/ayah/compare/68/4 ] is very accurate. The point regarding Isma al-Anbiyya, however, is whether or not this description excludes the Prophet (s) from making any type of mistake. Regarding technical issues there is nothing in the meaning of this ayah which would indicate the Prophet (s) cannot err. The comment regarding the ayah in Surah An-Najm [ http://alim.org/library/quran/ayah/compare/53/3 ] discusses that the scope of the wahiy is not technical issues. Hence, having a character which is described as the embodiment of the Quran does not allude to anything regarding one’s ability in technical or worldly issues. Regarding missing a prayer in regards to the discussion pertaining to the hadith in Bukhari [ http://alim.org/library/hadith/shb/321/2 ], the question is missing a prayer unintentionally a sin according to the Quran and hence would be in contradiction with the description khulqun Adheeym? As discussed in the previously mentioned link, and also here [http://alim.org/library/hadith/fiq/FQS/1/89 ] its not a sin and hence there is no conflict with the Prophet (s) having khuluqun adheeym and the idea that he unintentionally missed a prayer.

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Ali Naqvi in reply to Syed Husain
9 years 12 weeks ago

Salamun Alaykum respected brother Syed Husain, did you even read my reply? I have clearly shown how Prophet Muhammad (saw) is not the one frowning. The Surah is about atleast 2 people. Read my reply again. I simple won't copy paste my previous replies.

Now with regards to 68:4, the correct translation is:

And most surely you conform (yourself) to sublime morality.

This verse was revealed long before Sura Abasa. How can Allah (swt) praise our beloved Prophet (saw) for his personality and then condemn him afterwards? Why even discuss this when I have clearly shown you linguistically that the person adressed is not the prophet (saw)?

Lets go through Al Qalam verse 3 and 4

And most surely you shall have a reward never to be cut off.

And most surely you conform (yourself) to sublime morality.

A continuous and abundant flow of Allah's (swt) grace and mercy always surrounded the Holy Prophet (saw) from all sides in every moment of his life.

It was a reward not like an earthly reward that is used up or depleted, but one that was interwoven as part and parcel of the very core of his being which enabled him to do that which was right and proper in any circumstances.

He stands on a most exalted standard of character and his life is an incomparable living illustration and explanation of the Quran. It is more appropriate if said that the Quran is a mirror of his most honoured being, which is why Allah (swt) numerous times in the Quran, orders us to obey the Prophet (saw). His life pattern is now the standard for his followers isn't it? If Prophet Muhammad (saw) would/could say things, which goes against the Quran, Allah (swt) would not have ordered us to obey him also. He was the living Quran while Quran itself was in a bookform.

The life account of the "mercy unto the worlds", mentioned in the Quran, cannot be reported in few pages, brother Syed Husain. In the light of the recorded events of his life, even the worst enemies of Islam, accept the fact that no man better than him ever lived on the earth.

The sublime moral and spiritual excellences of the Holy Prophet manifested in every aspect of his private as well as public life. He lived among the people without making known his ministry for forty years in order to first establish his truthfulness, reliability, kindness, highmindedness, tolerance and wisdom, so that when the announcement of his prophethood would be made, they should have no hesitation in accepting the invitation given by him to worship one God, but those who called him al amin and al sadiq vehemently opposed his mission. Al amin bears a comprehensive range of meanings. Al in the Arabic language denotes exclusive distinction and refers to the person who alone owns the quality mentioned after it. Amin refers to a person who can be trusted beyond any suspicion in whatever he does or undertakes to do. So it was a divine plan to bind the people with their own judgement. The Quran is the only scripture which asserts that its teacher is the perfect model or ideal for the whole mankind , therefore the people must believe in the message he has conveyed to them. Since he was the last prophet, perfection in every aspect of life, material as well as spiritual, was illustrated in him.

Quran states:

We have made some of these messengers to excel the others among them are they to whom Allah spoke, and some of them He exalted by (many degrees of) rank; and We gave clear miracles to Isa son of Marium, and strengthened him with the holy spirit. And if Allah had pleased, those after them would not have fought one with another after clear arguments had come to them, but they disagreed; so there were some of them who believed and others who denied; and if Allah had pleased they would not have fought one with another, but Allah brings about what He intends.(2:253)

The messenger believes in what has been revealed to him from his Lord, and (so do) the believers; they all believe in Allah and His angels and His books and His messengers; We make no difference between any of His messengers; and they say: We hear and obey, our Lord! Thy forgiveness (do we crave), and to Thee is the eventual course.(2:285)

Now, do you think that Allah's ambassador/representtive, can act against Allah's commandments? This is with regards to prayers and with regards to being humble. How can you even think that prophet muhammad (saw) would frown when asked a question regarding the Quran?? What sort of ambassador is he if he does such an act??

Also, we know that prophet Muhammad (Saw) would go to the mountains before he started preaching Islam, and pray / meditate. He did this during the day, morning and evening. Do you seriously believe that prophet Muhammad (Saw) forgot to pray fajr?? (astarghfurullah) Do you seriously believe that prophet Muhammad (Saw) who knew the Quran by heart, since he was the living Quran, would forget certain rakahs?? He would be corrected by his sahabas?? (audhubillah)

Have you ever read the Bible? Have you read about Prophet Isa (as) in the Bible? (we all know that the Bible has been corrupted and this is another topic), but my point here is that even Christians do not believe that Isa (as) committed errors. How could he?? He was Allah's representative. Sinning is out of the question but forgetting how to pray or missing prayers is unheard of even from Christian sources. Yet you discuss this issue with me? I seriously cannot believe, that I am discussing whether prophet Muhammad (Saw) forgot an entire prayer or forgot parts of prayers and was reminded by others!

The act of frowning when asked about something as important as the Quran, is an act of unjust behaviour. Wouldn't you agree?

Quran states:

And when his Lord tried Ibrahim with certain words, he fulfilled them. He said: Surely I will make you an Imam of men. Ibrahim said: And of my offspring? My covenant does not include the unjust, said He.(2:124)

We know from this verse that Allah (swt) informs Propget Ibrahim (as) that the prophets from his aal/offspring won't be unjust. They won't sin nor act in any such matter, which results in condemnation.

Please don't bring corrupted ahadith when Quranic verses clearly show us that the prophet (saw) is infallible (33:33) and is of such a character, that the Quran numerous times mentions his sublimity.

Awaiting your respons

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Asad

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Asad 4 The term khuluq, rendered by me as "way of life", describes a person's "character", "innate disposition" or "nature" in the widest sense of these concepts, as well as "habitual behaviour" which becomes, as it were, one's "second nature" (Taj al-'Arus). My identification of khuluq with "way of life" is based on the explanation of the above verse by 'Abd Allah ibn 'Abbas (as quoted by Tabari), stating that this term is here synonymous with din: and we must remember that one of the primary significances of the latter term is "a way [or "manner"] of behaviour" or "of acting" (Qamus). Moreover, we have several well-authenticated Traditions according to which Muhammad's widow 'A'ishah, speaking of the Prophet many years after his death, repeatedly stressed that "his way of life (khuluq) was the Qur'an" (Muslim, Tabari and Hakim, on the authority of Sa'id ibn Hisham; Ibn Hanbal, Abu Da'ud and Nasa'i, on the authority of Al-Hasan al-Basri; Tabari, on the authority of Qatadah and Jubayr ibn Nufayl; and several other compilations).

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Al-Quran Surah 68. Al-Qalam, Ayah 4

Note - 4

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