Commentary It will be recalled that mentioned in previous verses were great rewards and ranks bestowed on Sayyidna Ibrahim (علیہ السلام) . Through these, the purpose was to show to the whole progeny of Sayyidna Adam (علیہ السلام) generally and to the people of Makkah and Arabia par¬ticularly, in a practically demonstrated form, that a person who takes total obedience to Allah Ta` ala as the sole purpose of his or her life and sacrifices everything held dear in the way of Allah - as was done by Sayyidna Ibrahim Khalilullah, may Allah bless him - then, in order are the best of returns for that person. He left his father and mother, his people and country, all for the sake of Allah. Then, it was to offer his supreme services to found and raise the foundations of the House of Allah, the venerated Baytullah, that he abandoned the greeneries of the country of Syria and travelled all the way to the deserts of Mak¬kah. When ordered to leave his wife and infant son in the wilderness, he obeyed instantly. When commanded to sacrifice his first-born and very dear son, he demonstrated his readiness to obey it all the way to the ultimate limits of his choice and volition. For those obedient in that class and degree, the real reward shall come only after Qiyamah, and in Jannah alone. But, Allah Ta` ala blesses such people right here in this world too with ranks and riches which would put all ranks and riches of the entire world to shame. Sayyidna Ibrahim Khalilullah (علیہ السلام) left his people for the sake of Allah - in return, he became the patriarch of prophets, most of whom were from among his progeny. He left his country of Syria and Iraq - in return, he was blessed with Baytullah (the House of Allah), al-Balad al-Amin (the City of Trust) and Umm al-Qura (the Mother of Cities) that is, Makkah al-Mukarramah. His own people tried to disgrace him - in return, he was made the supreme leader of generations to come right through the Last Day of Qiyamah in the present world where nations and religions despite their major mutual differences have all along re¬mained united on paying homage to the reverence of Sayyidna Ibrahim (علیہ السلام) . It will also be recalled that in those verses seventeen prophets were mentioned most of whom are either children or progeny of Sayy¬idna Ibrahim (علیہ السلام) . It was also stated there that they were persons of great status whom Allah had chosen to convey His message to all human beings and that it was He who had shown them the straight path. Explanatory Notes on the Present Verses Addressing the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) in the first verse (90) the people of Makkah have been sounded that the forefathers of a people cannot be taken as objects of emulation or role-models deserving of be¬ing followed to the letter in all their words and deeds, as was generally believed by the people of Arabia, and by the people of Makkah particu¬larly. Instead, before going ahead and starting to follow someone, it is necessary to find out whether or not the person, or people, being fol¬lowed, is himself on the path of true guidance. Therefore, after enumerating a brief list of the blessed prophets, it was said: أُولَـٰئِكَ الَّذِينَ هَدَى اللَّـهُ. (Those are the people Allah has guided). After that, it was said: فَبِهُدَاهُمُ اقْتَدِهْ (So, it is their guidance that you shall follow). Thus, the guidance given in this verse is bi-polar. The first ele¬ment is addressed to the people of Arabia, and to the whole Muslim Ummah by implication, that is, they should forsake the superstition of following forefathers and take to following prophets guided by Allah Ta` ala. The second element of guidance is for the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) himself, that is, he too should act in the way the past prophets have acted. Noteworthy here is the fact that partial or subsidiary differences have been there in the laws of earlier prophets, may peace be upon them. Then, revealed for the Muslim peoples themselves, there have been many injunctions different from them. What, then, would be the meaning of asking the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) to follow the way of the past prophets and act in accordance with it? Keeping in view other Qur&anic verses and narrations of Hadith, the answer is that the com¬mand here does not apply to the following of the way of past prophets in all partial and subsidiary aspects of injunctions. In fact, the pur¬pose is to adhere to the basic principles of religion which include Tauhid (Oneness of Allah) Risalah (Prophethood) and Akhirah (Hereafter) as has been their way. They never changed in the law of any prophet. From Sayyidna Adam (علیہ السلام) to the Last of the Prophets (صلی اللہ علیہ وآلہ وسلم) ، all prophets (علیہم السلام) ، have been adhering to one Belief and one Way. As for subsidiary injunctions which remained unchanged, the modus operan¬di has been common. However, when a new injunction was given due to exigency of time or dictate of wisdom, it was acted upon as required. This is the reason why it was the usual practice of the Holy Proph¬et (صلی اللہ علیہ وآلہ وسلم) that he would - until such time that he received particular guid¬ance through revelation - act in accordance with the way of past prophets علیہم السلام (Mazhari & others). After that, the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) has been specially commanded to proclaim - a common practice of all past prophets (علیہم السلام) - in the words which follow: قُل لَّا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا ۖ إِنْ هُوَ إِلَّا ذِكْرَىٰ لِلْعَالَمِينَ (Say: |"I ask you no reward for it. It is nothing but an advice for all the worlds). In other words, it means: I am not asking you to pay for the good counsel I am offering to help you better your life. I need no fees or wages or rewards. If you accept it, I gain nothing. If you do not accept it, I lose nothing. This is only a message, a message for people all over, a mes¬sage of good counsel, good will. Not accepting any return for teaching and preaching has been the common legacy of all prophets (علیہم السلام) . This is a powerful factor which goes on to make Tabligh (conveying the message of religion to others) effective.
