1.Siddiq, lexically means &very truthful&. In the Islamic terminology, it normally refers to those Companions of a prophet who excel all others in their submission to Allah and His Messenger. They enjoy the highest status of piety after the Prophets, like Sayyidna Abu Bakr (رض) 2. Shuhada (plural of Shahid) means the persons who sacrificed their lives in the way of Allah. The word has not been translated here by the word &martyr` which sometimes is taken as an equivalent of Shahid, because the word &martyr& is also applied for the persons killed in ethnic or racial wars while they may not be termed as &Shuhada& in the Islamic terminology. In the verses appearing immediately earlier, the promise of a great reward was made to special addressees. at appears in the present verses is a universal promise. that those who obey Allah and His Messenger shall be rewarded as a standing rule. Commentary: Deeds wi11 be the criterion in ranks of Paradise Those who do everything Allah and His Messenger have asked them to do and stay away from everything Allah and His Messenger have prohibited, shall receive different ranks in terms of their deeds. The foremost among them will be blessed with the highest stations of Paradise along with the noble prophets, may peace be upon- them all. Next to them will come those who will be blessed with the rank of those who are only next to prophets. They are known as the Siddiqin, that is, the great Companions of the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) who came forward to believe in the very initial stage without any hesita¬tion or hostility, like Sayyidna Abu Bakr (رض) . Then, there will be a third rank of people who will be with the noble Shuhada. The Shuhada& are people who sacrificed their lives and wealth in the way of Allah. Then, those in the fourth rank will be with the revered Righteous. The Salihin or the Righteous are people who restrict themselves, outwardly and inwardly, to doing only what is good and right. In short, all those who are totally obedient to Allah and His Messenger shall be in the company of those who are the most exalted and the most favoured in the sight of Allah Almighty and who have been identified here under four ranks: Prophets, Siddiqin, Shuhada& and Salihin (righteous). The Background of Revelation This verse was revealed in the background of a special event which has been reported by the great commentator, Ibn Kathir as based on several sound authorities. It so happened, narrates Sayyidah ` A&ishah (رض) ، that a Companion came to the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) one day and said to him: &Ya Rasulallah, I hold you dear, dearer than my own life, even more than my wife and more than my children. There are times when I do not seem to be at peace with myself even in my house until I come to you and have the pleasure of looking at you. That finally gives me the peace I missed. Now, I am worried about the time when you will leave this mortal world and I too will be taken away by death. In that case, what I know for sure is that you will be in Paradise with the blessed prophets housed in its most exalted stations. As for myself, first of all, I just do not know whether or not I shall be able to reach Paradise. Even if I do reach there, the level where I shall be will be way below from where you are. If I am unable to visit you and have the pleasure of seeing you there, how am I going to put this impatient heart of mine at rest?& The Holy Prophet (صلی اللہ علیہ وآلہ وسلم) quietly heard what he said, but made no response, until came the revelation of this particular verse (69) وَمَن يُطِعِ اللَّـهَ وَالرَّسُولَ فَأُولَـٰئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّـهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ ﴿٦٩﴾ It was only then that the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) gave him the glad tidings that the obedient ones shall have occasions to meet with the prophets, the Siddiqin, the Shuhada& and the righteous. In other words, despite the relative precedence of ranks in Paradise, there will be occasions of meeting and sitting together. Some forms of &meeting& in Paradise One such form will be that people will see each other from where they are, as it has been reported in Mu&atta of Imam Malik (رح) on the authority of a narration from Sayyidna Abu Said al-Khudri (رض) that the Holy Prophet صلی اللہ علیہ وسلم said: &The inmates of Paradise will see those in the strata above them like you see stars in the physical world.& Also there will be yet another form when visits will be made to the strata where they are, as Ibn Jarir has reported on the authority of a narration from Sayyidna Rabi& that the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) ، while explaining this verse, said: &Those of the strata above will come down to those of the strata below to meet and sit with them.& It also possible that those of the strata below have the permis¬sion to visit and meet those of the higher strata, as the Holy Prophet 4 has, on the basis of this verse, given many people the glad tidings of being with him in the Paradise. It appears in Sahih Muslim &that Sayyidna Ka` b ibn Aslami ,.L .1JI used to spend nights in the company of the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) At the time of Tahajjud on one of such nights, Sayyidna Ka&b Aslami (رض) brought water for wudu, the miswak and other things he might need at that time. The Holy Prophet (صلی اللہ علیہ وآلہ وسلم) ، quite pleased with him, said: &Is there anything I can do for you? Go ahead, ask.& Sayyidna Ka&b Aslami (رض) said: &I wish to have your company in Paradise.& He said: &Anything else?& Sayyidna Ka` b (رض) said: &Nothing else.& Thereupon, the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) said: &If you want to be with me in Paradise, then |" أعنی علی نفسک بکثرۃ اسجود |" (literally - &help me by taking upon yourself the doing of plenty of prostrations& ). The elegant prophetic expression means that &your wish shall be granted, but you can also help me in this by offering plenty of prostrations (sujud, sajdah) that is, plenty of voluntary prayers (nawafl). According to the Musnad of Ahmad, a man came to the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) . and said: &Ya Rasulallah, I have testified that there is none worthy of worship other than Allah, and that you are the true Messenger of Allah, and I dutifully perform the five prescribed prayers every day, pay the Zakah due on me and fast during the month of Ramadan.& Hearing this, the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) said: &Anyone who dies in this state will be with the prophets, the Siddiqin and the Shuhada - only if he does not disobey his parents.& Similarly, there is another hadith from Tirmidhi in which the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) reported to have said: اَلتاجر الصدوق الامین مع النبیِّن وَالصِّدِّیقین وَالشُھَدَآءِ , (The businessman who is truthful and trusty will be with the prophets and the Siddiqin and the Shuhada& ). Love is the sine qua non of Nearness The blessed company of the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) can be acquired by loving him. This is conclusively proved by what has been reported in Sahih al-Bukhari on the authority of many uninterrupted chains of narrations from a large body of the noble Companions (رض) of the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) that he, on being asked as to what will be the status of a person who does belong to a group emotionally but fails to achieve the standards of deeds set by it, said: اَلمَرَء مَعَ مَن اَحَبَّ that is, (on the Day of Resurrection) everyone will be with the ones whom he loves. Sayyidna Anas (رض) days that the Noble Companions (رض) were never so pleased with anything else in this mortal world as they were when they heard this hadith, because it gave them the most wonderful news, a delightful prophecy indeed, that those who love the Holy Prophet صلی اللہ علیہ وسلم will be with their noble master on the plains of Resurrection and in the gardens of Paradise. The company of the Holy Prophet is not restricted to any colour or race In al-Mu&jim al-Kabir al-Tabarani has reported from Sayyidna ` Abdullah ibn ` Umar (رض) that an Ethiopian came to the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) and said: &Ya Rasulallah, may His blessings be upon you, not only that you are distinct from us in the beauty of your physique and the colour of your skin but you also have the distinction of being a prophet and messenger of Allah. Now, if I were to believe in what you believe and do what you do, can I too have the honour of being with you in the Paradise?& The Holy Prophet (صلی اللہ علیہ وآلہ وسلم) ~ said: &Definitely yes (forget about your being black). I swear by the Power whose hands hold my life that all members of the black race will become fair and beautiful in Para¬dise radiating in their presence from a distance which might take a thousand years to cover. Then, Allah takes upon Himself the success and salvation of a person who says and believes in لا إلہ إلا اللہ ، (There is no god but Allah) and a person who recites سُبحانَ اللہ و بِحَمدِہ (Subhanallahi wa bihamdihi: &Pure is Allah and praised is He& ) has one hundred and twenty four thousand virtues written. in his Book of Deeds.& Hearing this, someone present there said: &Ya Rasulallah, when Allah is generous in giving such enormous awards on such minor good deeds, how can we ever perish or be punished?& He said: & (That is not the point), the truth is that some people will come up on the Day of Doom with so many virtues and good deeds, so many that, should all these be placed on a mountain, even the mountain would find their weight too heavy to hold. But, when they are compared to the bless¬ings from Allah (bestowed on them in the worldly life), man&s deeds and virtues remain no match to them - unless Allah Almighty Himself elects to be generous and merciful to him. It was this question and answer with the Ethiopian brother which caused the revelation of the following verse of Surah Ad-Daher: هَلْ أَتَىٰ عَلَى الْإِنسَانِ حِينٌ مِّنَ الدَّهْرِ لَمْ يَكُن شَيْئًا مَّذْكُورًا ﴿١﴾ (that is, man has indeed been through a period of time being nothing-76:1). Surprised, the Ethiopian gentleman asked: &Ya Rasulallah, will my eyes be seeing the same blessing which your blessed eyes will be witnessing?& He (صلی اللہ علیہ وآلہ وسلم) said: &Definitely yes.& Hearing this, the newly converted Muslim from Ethiopia started weeping and so much so that he died in that very state - weeping his heart out. The Holy Prophet (صلی اللہ علیہ وآلہ وسلم) performed his last rites, bathing and shrouding and offering salatul¬ janazah and burial, all with his own blessed hands. Ranks of Paradise: Some details Now that we have gone through an explanation of the verse, including the background of its revelation and related clarifications, the only thing that remains to be determined is the nature of the four ranks of people blessed by Allah. We have to find out as to what is the basis on which these ranks have been established, how they are interconnected and how are they different from each other, and whether or not can these converge into one person. Commentators have written in great details about this subject. Some say that all these four ranks can be found in one person. According to them, all these attributes are overlapping because the one identified as &prophet& in the Holy Qur&an has also been called by the title of &siddiq&. For example, it has been said about Sayyidna Ibrahim (علیہ السلام) (Surely, he was a man of truth, a prophet - 19:41); and about Sayyidna Yahya (علیہ السلام) (and a prophet from among the righteous - 3:39); and similarly, about Sayyidna &Isa (علیہ السلام) (and he shall speak to the people in the cradle) &as well as in middle age, and shall be one of the right¬eous& - 3:46. The outcome is that, though these four attributes and ranks are distinct in terms of meaning and sense, yet it is possible to find all these combined in one person. Let us take an example to illustrate the proposition. Religious scholars, the ` ulama` are identified by their attributions, such as a Mufassir (commentator of the Holy Qur&an), a Muhaddith (scholar of hadith), a Faqih (Muslim jurist), a مُؤرِّخ Muwarrikh (historian). But, there could be some scholars who may combine in their person the excellence of all these fields. In our own time, when the trend is towards interdisciplinary education and training, it is not so difficult to conceive the convergence of the attributes of a doctor, an engineer and a pilot, all in one person. However, in accordance with commonly recognized practice, a person gets to be identified with an attribute which comes to take a dominating position in his life-work because of which such a person is usually associated with that particular field. It is for this reason that commentators generally take. &Siddiqin& to mean the most illustrious Companions of the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) and Shuhada& to mean the martyrs of the battle of Uhud and Salihin as signifying the general run of righteous Muslims. Imam Raghib al-Isfahani (رح) has determined that all these four ranks are different. The same things find mention in Tafsir al-Bahr al-Muhit, Ruh al-Ma&ani and Mazhari. The sense of this approach is that Allah Almighty has, in this verse classified true Muslims in four categories or ranks and for each He has appointed stations of precedence, and common Muslims have been induced to see that they do not lag far behind in their efforts to achieve the rankings of any of these ideal ones. Waging the best of their intellectual and practical struggle, they must do the best they can to reach such stations of excellence. However, the station of prophethood is something which can never be acquired by effort and struggle, but there is something one still gets to have and that is the company of the prophets. Imam Raghib (رح) says that the highest among these ranks is that of the prophets, may peace be upon them. They enjoy the support of the Divine power. They &are like someone who is seeing something from a close range. Therefore, Allah Almighty has said about such people: (Do you argue with him over what he sees? - 53:12). The definition of the Siddiqin The second rank is that of the Siddiqin. These are people close to the blessed prophets in the quality of spiritual excellence. They are like someone seeing something from a distance. Somebody asked Sayy¬idna ` Ali (رض) &Have you seen Allah Almighty?& He said: &I cannot worship something I have not seen.& Then, he further said: &Though people have not seen Allah Almighty with their eyes, but their hearts have seen Him through the realities of faith.& By his act of &seeing&, Sayyidna ` Ali meant the kind of sighting he has referred to later, for such intellectual or intuitive perception is like seeing. The definition of the Shuhada& The third rank is that of the Shuhada&. These are people who recog¬nize their ultimate objective through the chain of reasons and proofs. They have no access to direct vision, that is, mushahada is what they miss. They are like someone seeing something in a mirror from a close range - very similar to what Sayyidna Harithah (رض) said: &I feel I am seeing the Throne of my most sublime Lord.& The expression اَن تَعبُدَ اللہ کَاَنَّکَ تَرَاہُ ( (That you worship Allah as if you are seeing Him) in the famous hadith may also be interpreted to mean this very kind of &seeing&. The definition of the Sa1ihin The third rank is that of the Salihin. These are people who recog¬nize their ultimate objective through following the precepts of Shari&ah. It is like someone sees something in a mirror from a distance. In the other part of the famous hadith quoted above: فَاِن لَّم تَکُن تراہُ فَاِنَّہ یَرَاکَ (And if you cannot see Him, then, He sees you anyway) the reference may be to this very level of &seeing&. In short, this investigative approach taken by Imam Raghib al-Isfahani shows that all these ranks are ranks that reflect the quantum of knowledge one has of His Lord, and that the different gradations that are there are based on the respective rankings of this knowledge. As for the subject of the verse, it is clear enough. Here, all Muslims have been given the glad tidings that those who are totally obedient to Allah and His Messenger shall be with those who hold higher ranks in Paradise. May Allah Almighty bless us all with this love, آمِین Amin.
