Sūrah Al-Nisā, Verse 70 (verse 69 for Muslims)
The argument is presented in The Holy Qur'ān: Arabic Text With English Translation & Short Commentary, page 203, edited by Malik Ghulām Farid. The title page boasts that it was “Published under the auspices of Hadrat Mirzā Tāhir Ahmad, Fourth Successor of the Promised Messiah and Head of the Ahmadiyya Muslim Jama’at”.
وَمَن يُطِعِ اللَّهَ وَالرَّسُولَ فَأُولَٰئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ ۚ وَحَسُنَ أُولَٰئِكَ رَفِيقًا
And whoso obeys Allah and this Messenger shall be among those on whom Allah has bestowed His blessings – the Prophets, the Truthful, the Martyrs, and the Righteous. And an excellent company are they.
Ahmadi argument:
This āyah shows that prophethood can continue to come from among the followers of Muhammad صلى الله عليه و سلم. To prove this, one must first establish several premises.
First, understand the true meaning of the word مع (ma’a) in this āyah. In Sūrah Āle ‘Imrān, verse 194, Allah tells the believers a prayer concluded by asking to be مَعَ الْأَبْرَارِ (among the believers of Islāmic monotheism, the pious, and righteous). The meaning of مع in this āyah is among in the sense of being one of them. This is the same meaning of مع used in Sūrah Al-Nisā‟, verse 70. [11]
Next, consider the truthful, the martyrs, and the righteous. Since these three categories of people are grouped together in the āyah, if something applies to one category in the āyah, it equally applies to the others. For example, when the āyah concludes by saying, “And how excellent of companions these are,” this praise applies equally to all within this group.
One of the blessings of the Prophet Muhammad صلى الله عليه و سلم is that from among his nation will arise people who will obey Allah and the Prophet صلى الله عليه و سلم. Sūrah Al-Nisā’, verse 70 lists these categories, namely the truthful, the martyrs, and the righteous. Clearly, from among the Muslims, there will continue to be people who are truthful, martyrs, and righteous. If the truthful, martyrs, and righteous can continue to come from among the Muslims, then the first category listed in the āyah, the prophets, can also continue to come from among the Muslims.
In other words, just as there will continue to be the righteous, martyrs, and truthful in the nation of Muhammad صلى الله عليه و سلم, there will also be prophets in the nation of Muhammad. Therefore, prophets will continue to come, and there is no finality of prophethood. Mirzā Ghulām Ahmad was from among the followers of Muhammad, ٍِْصلى الله عليه و سلم and is one of the prophets who came under his guidance.
Muslim response:
The āyah was revealed under a unique context, and one must be cognizant of the context of the revelation of the verse and the associated statements of the Prophet صلى الله عليه وسلم surrounding it to determine its meaning. The Ahmadis believe that this verse is referring to the continuation of these four categories of believers in this world. That is a distortion of the meaning of the verse. According to prophetic tradition, this verse is referring to the Muslims being united in the next life. Consider the following Hadith.
Sa’īd al-Kalbī said, “This verse was revealed about Thawbān, the freed slave of the Messenger of Allah, Allah bless him and give him peace. Thawbān loved the Prophet dearly, such that he could not bear not seeing him for long periods. One day, Thawbān showed up with his complexion changed; he had lost weight and the signs of sadness were evident on his face. The Messenger of Allah, Allah bless him and give him peace, said to him, „O Thawbān, what has made your complexion change?‟ He said, „O Messenger of Allah, I am not suffering from any harm or pain, except that when I do not see you, I miss you and feel intense longing for you which does not cease until I meet you. Then I remember the Afterlife, and I fear that I will not see you there. I know that you will be raised high up with the prophets, whereas if I enter the Garden, I will be in a rank much lower than yours, and if I do not enter the Garden, it will be certain that I will never see you‟. And so Allah, exalted is He, revealed this verse.”
The preceding hadīth explains that Sūrah Al-Nisā, verse 70 explains the context of the revelation. The verse was revealed regarding an incident that occurred during the life of the Prophet Muhammad صلى الله عليه و سلم in which the companion Thawbān (ra) was saddened because he thought the Prophet Muhammad صلى الله عليه و سلم would be in a higher station in Heaven than he would. He was saddened by the thought of not being in the company of the Prophet صلى الله عليه و سلم. In response to Thawbān’s (ra) concern, stemming from his deep love of the Messenger of Allah صلى الله عليه و سلم ,Allah revealed this verse to comfort him and the Ummah at large, informing them that they would be in the company of the prophets, truthful, the martyrs, and the righteous in Heaven.
The Prophet Muhammad صلى الله عليه و سلم confirmed this meaning as he approached his final moments in the company of his wife A’isha (ra). During this time, he was asked by Allah whether he wanted to remain in this life or depart into the next life. The following hadīth is reported regarding this incident:
حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ حَوْشَبٍ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنْ أَبِيهِ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ ـ رضى الله عنها ـ قَالَتْ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ " مَا مِنْ نَبِيٍّ يَمْرَضُ إِلاَّ خُيِّرَ بَيْنَ الدُّنْيَا وَالآخِرَةِ ". وَكَانَ فِي شَكْوَاهُ الَّذِي قُبِضَ فِيهِ أَخَذَتْهُ بُحَّةٌ شَدِيدَةٌ فَسَمِعْتُهُ يَقُولُ {مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ} فَعَلِمْتُ أَنَّهُ خُيِّرَ.
I heard Allah’s Apostle saying, “No prophet gets sick but he is given the choice to select either this world or the Hereafter.” A’isha added, “During his fatal illness, his voice became very husky and I heard him saying, “In the company of those whom is the Grace of Allah, of the prophets, the Siddiqīn, the martyrs, and the pious” (4.69). And from this, I came to know that he had been given the option.
This hadīth confirms the Islāmic understanding of this verse as opposed to the Ahmadi distortion. The Prophet Muhammad صلى الله عليه و سلم recited this verse in reference to his death and eventual reunion with the Muslims in the next life in Paradise.
Scholars confirming this position
The following are four works confirming this understanding. In order, the first is the opinion of the sahābi ‘Abdullah ibn ‘Abbās (Ra) [12] , Tafsīr Jalālayn, the explanation of the Qur‟ān by Jalāl al-Dīn al-Mahalī and Jalāl al-Dīn al-Suyūtī [13], Futuh al- Ghayb by ‘Abd al-Qādir al-Jilānī [14] , and Asbāb al-Nuzūl by ‘Ali ibn Ahmad al-Wahīdī. Below are the full statements contained in the reference books listed above. [15]
Tafsīr Ibn ‘Abbās:
(Whoso obeyeth Allah and the Messenger) this verse was revealed about Thawban, the client of Allah’s Messenger صلى الله عليه و سلم who said, “I am afraid not to meet you in the Hereafter, O Messenger of Allah!” This is because he loved him intensely and could not bear being away from him. Allah’s Messenger saw the change in him and so Allah mentioned the honor bestowed on him, saying, whoever obeys Allah regarding the obligations and obeys the Prophet regarding the prophetic practices, (they are) in Paradise (with those unto whom Allah hath shown favor, of the Prophets) Muhammad صلى الله عليه و سلم and the other prophets, (and the saints) the best among the companions of the Prophet صلى الله عليه و سلم (and the martyrs) those who were martyred in the way of Allah (and the righteous) the righteous among the Community of Muhammad صلى الله عليه و سلم . (The best of company are they) in Paradise!
Tafsīr Jalālayn:
Whoever obeys God and the Messenger صلى الله عليه و سلم in what he commands, they are with those whom God has blessed of the prophets and the truthful, that is, the most excellent of the Prophet‟s companions because of the fullness of their truthfulness and their affirmation of the truth, and the martyrs, those slain in the path of God, and the righteous, [all those] other than the ones mentioned. What fine companions they are, in Paradise, since in it one will enjoy seeing them, visiting them, and being in their presence, even though they will be in the highest stations in relation to others.
Revelations of the Unseen (Futuh al-Ghaib) by ‘Abd al-Qādir al-Gilānī in the Fourty- Fifth Discourse (On Blessings and Trials)
This is how to keep blessings from roaming and wandering off, how to water their tree and encourage the growth of its branches and leaves, ensuring that it bears good fruit, sweet to the taste and whole to digest, delicious to chew and easy to swallow, contributing to the health and development of the body. Then its beneficial effect on the limbs and organs will become manifest through various acts of obedience, good works, and invocations of remembrance. As a result of all this, the servant will then enter in the hereafter into the mercy of Allah (Almighty and Glorious is He) and abide forever in the gardens of Paradise together with “the Prophets and the Companions of Truth, the martyrs, and the righteous; the best of company are they!” (4:69)
Asbāb al-Nuzūl:
(Whoso obeyeth Allah and the messenger…) [4:69]. Sa’īd al-Kalbī: “This verse was revealed about Thawbān, the client of Allah's Messenger صلى الله عليه و سلم, Allah bless him and give him peace. Thawbān loved the Prophet صلى الله عليه و سلم dearly, such that he could not bear not seeing him for long periods. One day, Thawbān showed up with his complexion changed; he had lost weight, and the signs of sadness were evident on his face. The Messenger of Allah صلى الله عليه و سلم said to him, ‘O Thawbān, what has made your complexion change?‟ He said: ‘O Messenger of Allah صلى الله عليه و سلم, I am not suffering from any harm or pain except that when I do not see you, I miss you and feel intense longing for you which does not cease until I meet you. Then I remember the Afterlife, and I fear that I will not see you there. I know that you will be raised high up with the Prophets; whereas, if I enter the Garden, I will be in a rank much lower than yours, and if I do not enter the Garden, it will be certain that I will never see you‟. And so Allah, exalted is He, revealed this verse.”
Isma’īl ibn Abī Nasr informed us that Ibrahīm al-Nasrabādhī reported that ‘Abd Allah ibn ‘Umar ibn ‘Ali al-Jawhārī reported that ‘Abd Allah ibn Mahmūd al-Sa’dī reported that Mūsā ibn Yahya reported that „Ubaydah reported that Mansūr reported that Muslim ibn Subayh reported that Masrūq who reported that the Companions of the Messenger of Allah صلى الله عليه و سلم said, “We should not part your company in this world, for if you were to leave us, you will be raised above us,” and so Allah, exalted is He, revealed (Whoso obeyeth Allah and the messenger, they are with those unto whom Allah hath shown favor, of the prophets, and the saints, and the martyrs, and the righteous…).
Ahmad ibn Muhammad ibn Ibrahīm informed us Shu„ayb from Makkī from Abū Al-Azhar from Rawh from Sa„id from Shu„bah from Qatādah who said, “It was mentioned to us that some men said to the Prophet صلى الله عليه و سلم, ‘O Prophet of Allah صلن و ٍَعل هللا صلى , we now see you in this world. But in the Afterlife, you shall be raised above us because of your merit and we will not see you then’, and so Allah, exalted is He, revealed this verse.”
Abū Nu’aym al-Hāfiz informed, among that which he gave me authorization to relate from him, Sulaymān ibn Ahmad al-Lakhmī from Ahmad ibn ‘Amr al-Khallal from ‘Abd Allah ibn ‘Imran al-‘Abīdī from Fudayl ibn ‘Iyad from Mansur from Ibrahīm from al-Aswad from A’isha (ra) who said, “A man came to the Messenger of Allah صلى الله عليه و سلم and said, ‘O Messenger of Allah, you are more beloved to me than my own person, wife, and children. Whenever I remember you when I am sitting in my house, I do not rest until I come and look at you. And when I remember my eventual death and yours, I realize that when you enter the Garden, you will be raised with the Prophets, while, even if I do enter it, I fear that I will not see you.‟ The Messenger of Allah صلى الله عليه و سلم did not answer him until Gabriel (as) came down with this verse (Whoso obeyeth Allah and the messenger, they are with those unto whom Allah hath shown favor, of the prophets, and the saints, and the martyrs, and the righteous…)”.
The clear understanding listed above was echoed in all other classical works of Qur’ānic exegesis, such as Jāmi’i al-Bayyān fī Tafsīr al-Qur‟ān by al-Tabari, Mufātīh al- Ghayb al-Tafsīr al-Kabīr by al-Rāzī, Tafsīr al-Qur’ān by Ibn Abd al-Salām, etc. However, they were not included because they are not regularly referenced in Ahmadi literature, nor do their leaders hold any special significance according to their doctrine.
All of these great scholars agree that this verse speaks about how the Muslims will be reunited with the prophets, truthful, martyrs, and righteous in Jannah.
The Martyrs and the Next Life:
Using the Qur’ān Alone:
In order to be with someone, one must be at the same physical and spiritual level as the other. For example, to be with someone who is alive, one must also be alive. To be with one who is in Heaven, one must also be in Heaven. Likewise, to be with the martyrs, those who have died and are in the next life, one has to have also died and be in the next life. As the Ahmadis argue, if something applies to one of the four categories, it equally applies to all. Therefore, if it is only possible to be with the martyrs in the next life, all of the four must also apply to the next life. This proves that this verse refers to the reunion of the Muslims in Paradise.
Ahmadi Rebuttal:
The Arabic word used is الشُّهَدَاءِ which comes from the root-letters ش ہ د.These root-letters mean witness. Literally, a شہید is one who bears witness. Martyr is a secondary meaning. It is true that one can only be in the company of the martyrs in the next life. However, it is possible to be with a witness to Ahmadiyya in this life. Therefore, this āyah refers to this life.
Muslim Counter-Rebuttal:
This response selectively ignores the difference between the Islāmic and linguistic meanings of words. For example, consider the word كافر (kāfir). The linguistic meaning of كافر is one who covers up. [16] Before Islām, a farmer would be referred to as a كافر because he covered seeds with the soil. However, when used in the Qur’ān or hadīth literature, كافر means disbeliever or one who covers up faith. Another example is شركة which means company or associates. When used in the Qur’ān, it means associating partners with Allah (i.e. polytheism). Likewise, while the original meaning of الشُّهَدَاءِ is witnesses, when used in the Qur’ān and hadīth literature, it always means martyrs.
This is even the Ahmadi understanding of the word. If one looks at the official Ahmadi interpretation of the Qur‟ān, titled The Holy Qur‟ān Arabic Text with English Translation & Short Commentary on Page 203, footnote 629 regarding this āyah, it reads:
629. The verse is important as it describes all the avenue of spiritual progress open to Muslims. All the four spiritual ranks- the prophets; the truthful; The martyrs and the righteous- can be attained only by following the Holy Prophet. This is an honor reserved for the Holy Prophet alone.No other prophet shares it with him. The inference is further supported by the verse which speaks of prophets generally and says: And those who believe in Allah and His Messenger, they are the truthful and the martyrs in the presence of their Lord (57:20). When read together these two verses signify that, whereas the followers of other prophets could only attain the rank of the truthful, the martyrs and the righteous and no higher, the followers of the Holy Prophet can rise to the rank of a prophet also"
Never once does Malik Ghulām Farid translate الشُّهَدَاءِ to mean witnesses. In the actual translation of the text of the Qur‟ān and three times in the commentary, it is translated as martyr, one who dies in the path of Allah. Translating الشُّهَدَاءِ to mean witnesses is inconsistent with even the official Ahmadi understanding.
Using the word مع (ma’a)
The Ahmadi use of the meaning of مع from Sūrah Āle ‘Imrān is inconsistent with the way language works. One cannot simply choose the meaning of مع to construct any desired understanding. Words are understood based on their context, not based on pre- conceived notions.
In English, as in all languages, words such as at, in, of, or upon have multiple meanings based on the context in which it occurs. For example, on usually refers to being above something, i.e. “He is on the roof”. Additionally, it can refer to moments in time, i.e. “He is on time”. Likewise, in Arabic, the hurūf (connecting words) carry multiple meanings based on the context of their usage. The word مع generally means with in the sense of accompaniment or two or more things together. At the same time, in certain contexts, it can carry the meaning of with and one of.
مع means with and one of in Sūrah Āle ‘Imrān, verse 194 because the verse says people are resurrected with those whom they love, associated with, or followed. [17] The problem with the Ahmadi argument is that they attempt to take one specific contextual meaning of مع and apply it to other instances to construct their desired meaning rather than understand the Qur’ān as-is. Had the meaning of مع always been being one of them, then Sūrah Muhammad verse 36, where Allah says,
فَلَا تَهِنُوا وَتَدْعُوا إِلَى السَّلْمِ وَأَنتُمُ الْأَعْلَوْنَ وَاللَّهُ مَعَكُمْ وَلَن يَتِرَكُمْ أَعْمَالَكُمْ
Be not weary and faint-hearted, crying for peace, when ye should be uppermost: for Allah is with you, and will never put you in loss for your (good) deeds.
…would imply that Allah is one of those who has gone through painful trials and tribulation and must be comforted per this verse. Such an interpretation would lower the status of Allah to a mere human. Likewise, in Sūrah Isrā‟, verse 4, Allah says,
ذُرِّيَّةَ مَنْ حَمَلْنَا مَعَ نُوحٍ ۚ إِنَّهُ كَانَ عَبْدًا شَكُورًا
‘O ye, the progeny of those whom We carried in the Ark with Noah.’ He indeed was a grateful servant of Ours.
This verse would mean the progeny physically became Noah, because the verse says مَعَ نُوحٍ. In a third example, in the last āyah of Sūrah Fatḥ, Allah says,
مُّحَمَّدٌ رَّسُولُ اللَّهِ ۚ وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ ۖ تَرَاهُمْ رُكَّعًا سُجَّدًا يَبْتَغُونَ فَضْلًا مِّنَ اللَّهِ وَرِضْوَانًا ۖ سِيمَاهُمْ فِي وُجُوهِهِم مِّنْ أَثَرِ السُّجُودِ ۚ ذَٰلِكَ مَثَلُهُمْ فِي التَّوْرَاةِ ۚ وَمَثَلُهُمْ فِي الْإِنجِيلِ كَزَرْعٍ أَخْرَجَ شَطْأَهُ فَآزَرَهُ فَاسْتَغْلَظَ فَاسْتَوَىٰ عَلَىٰ سُوقِهِ يُعْجِبُ الزُّرَّاعَ لِيَغِيظَ بِهِمُ الْكُفَّارَ ۗ وَعَدَ اللَّهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنْهُم مَّغْفِرَةً وَأَجْرًا عَظِيمًا
Muhammad is the Messenger of Allah. And those who are with him are hard against the disbelievers but tender among themselves. Thou seest them bowing and prostrating themselves in Prayer, seeking Allah’s grace and pleasure. Their marks are upon their faces, being the traces of prostrations. This is their description in the Torah. And their description in the Gospel is like unto a seed-produce that sends forth its sprout, then makes it strong; it then becomes stout, and stands firm on its stem, delighting the sowers – That He may cause the disbelievers to boil with rage at the sight of them. Allah has promised, unto those of them, who believe and do good works, forgiveness and a great reward.
According to the Ahmadi understanding, when Allah says ُٚ الَّذِينَ مَعَهُ, it means those who are amongst him, meaning the ones who physically become the Prophet Muhammad صلى الله عليه و سلم.
None of these three interpretations would be acceptable to the Ahmadi religious establishment. However, the same word, مع, is used in the above verses. This is a clear demonstration that words in the Qur’ān are understood in context, not constructed to conform to a preconceived notion. Therefore, the approach of using “you will be one of them” from Sūrah Ale ‘Imrān, verse 194 and applying the contextual meaning to Sūrah Al-Nisā’, verse 70 is erroneous.
Conclusion
The Ahmadi interpretation of this āyah is that it applies to this life and not the next. This is incorrect because it is inconsistent with the statements of the Prophet صلى الله عليه و سلم. The Islāmic interpretation is not merely one possible interpretation of the verse. Rather, it is the authoritative interpretation of which there is no dispute, because it is based on the statements of the Prophet صلى الله عليه و سلم, which carries more weight than the mere personal interpretation and opinion present in the Ahmadi position. Next, all scholarly opinions, including those who the Ahmadis officially agree with, say that this verse refers to the Muslims being reunited in the next life. Third, even without the hadīth, this verse logically refers to the next life because it is only possible to be in the company of the martyrs in the afterlife.
Additionally, the approach of using alternative, contextual uses of مع is incorrect. This is because of the fact that words are understood in context and not constructed according to pre-conceived notions.
This āyah does not speak about the continuation of prophets in this nation after Muhammad صلى الله عليه و سلم, it speaks about the Muslims reunited in Jannah. Muhammad صلى الله عليه و سلم is the last and final prophet of Allah.
Questions to ask the Ahmadi Murabbis
- How do we interpret this verse of the Qur'ān in the light of the narrations of the Prophet Muhammad صلى الله عليه و سلم which indicate that this verse is talking about the next life.
- If the martyrs are going to continue to come in this world, how does someone be in the company of them if martyrdom requires that the person is dead?
References:
[11] Malik Ghulām Farid wrote about the word مع on page 203, footnote 628, “The particle has been used at several places in the sense of fi meaning ‘amongst’ (3:192 & 4:147)”
[12] It is recorded in Sahīh Bukhārī, Volume 5, Book 57, Number 100 that the Prophet once embraced Abdullah ibn Abbās and asked Allah to grant him knowledge of the Qur‟ān. Allah blessed him this deep insight, and he was considered one of scholars of the Qur‟ān amongst the companions.
[13] Jalāl ad-Dīn al-Suyūtī is one of the greatest scholars of the Qur’ān, and the official Ahmadi position is that he is the Mujaddid (reformer) of the 9 th century. He authored many books on Qur‟ānic exegesis and Ulūm al-Qur’ān (Sciences of the Qur’ān). He is cited by Ahmadi missionaries, most often with a reference to his book Dur al-Manthoor regarding a hadīth from A’isha bint Abū Bakr (ra).
[14] It is the official Ahmadi position that ‘Abd al-Qadir al-Jelāni is the Mujaddid of the 6th century Hijri. This was taken from Revelations of the Unseen (Futuh al-Ghaib), translated by Muhtar Holland, page 115.
[15] For the sake of intellectual honesty, none of these quotations have been edited in any way from their exact English translations except that the spelling of certain words were changed (i.e., A’ishah to A’isha) and “Prayers and blessings be upon him” was changed to صلى الله عليه و سلم
[16] One example of the linguistic meaning is in Sūrah Ale Imran, verse 195 where Allah says, وَكَفِّرْ عَنَّا سَيِّئَاتِنَا meaning “and cover up our sins.”
[17] Sahīh Bukhārī, Volume 5, Book 57, Number 37
Great content Mashallah!
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