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In the Name of God بسم الله

Ayat Muwaddat

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ÈÓã Çááå ÇáÑÍãä ÇáÑÍíã

ÇáÍãÏ ááå ÑÈ ÇáÚÇáãíä æÇáÕáÇÉ æÇáÓáÇã Úáì ÇÔÑÝ ÇáÃäÈíÇÁ æÇáãÑÓáíä ÓíÏäÇ æ äÈíäÇ æ ÍÈíÈ ÞáæÈäÇ æ ÔÝíÚ ÐäæÈäÇ ÃÈí ÇáÞÇÓã ãÍãÏ æ Úáì Âáå ÇáØíÈíä ÇáØÇåÑíä æÇááÚäå Çááå Úáì ÇÚÏÇÆåã ÇÌãÚíä ãä ÇáÂä Çáì ÞíÇã íæã ÇáÏíä

ÊÝÓíÑ ÇáÃíÉ:

Þá áÇ ÃÓÃáßã Úáíå ÃÌÑÇ ÅáÇ ÇáãæÏÉ Ýí ÇáÞÑÈì

ÇáÔæÑì:23

Some thoughts on the Words of Allah - "Say: I do not ask any wage for this except the love for the close kin." (42:23)

One who strives in the undertaking of a task may ask those who benefit from his work for a wage equal to the toiling of his cause. This is the relationship between the one who gives benefit and the one who receives benefit. The wage is asked from those who believe, and what is asked for paying back the ministry of Yaseen (a.s) is the love for his close kin. ÇáãæÏÉ Ýí ÇáÞÑÈì (the love of the near kin) is revealed especially about the purified kin of the Messenger (a.s.), the Holy Household.

The giving of recompense for the ministry of Rasoolullah (a.s.) can come only after one has accepted the ministry in its totality and is able to give the full compensation to the one who gave benefit. If one does not believe, he does not benefit from the ministry of Rasoolullah (a.s.). It follows that the context of this verse is restricted to the believers. With regards to the meaning of ÃÌÑ (wage/reward), no Prophet (a.s.) in the Qur'an was ever commanded to ask for a wage. Their statements regarding the wage are many. For example:

æ íÇ Þæã áÇ ÃÓÃáßã Úáíå ãÇáÇ Åä ÃÌÑí ÅáÇ Úáì Çááå

åæÏ:29

((Nuh (a.s.) says:) And O' nation, no wealth do I ask from you for this. My reward is but with Allah).

æ ãÇ ÃÓÃáßã Úáíå ãä ÃÌÑ Åä ÃÌÑí ÅáÇ Úáì ÑÈ ÇáÚÇáãíä

ÇáÔÚÑÇÁ:109

((Nuh (a.s.) says:) And no reward do I ask from you for this. My reward is only with the Lord of the worlds).

æ ãÇ ÃÓÃáßã Úáíå ãä ÃÌÑ Åä ÃÌÑí ÅáÇ Úáì ÑÈ ÇáÚÇáãíä

ÇáÔÚÑÇÁ:127

((Hud (a.s.) says:) And no reward do I ask from you for this. My reward is only with the Lord of the worlds).

æ ãÇ ÃÓÃáßã Úáíå ãä ÃÌÑ Åä ÃÌÑí ÅáÇ Úáì ÑÈ ÇáÚÇáãíä

ÇáÔÚÑÇÁ:164

((Lut (a.s.) says:) And no reward do I ask from you for this. My reward is only with the Lord of the worlds).

æ ãÇ ÃÓÃáßã Úáíå ãä ÃÌÑ Åä ÃÌÑí ÅáÇ Úáì ÑÈ ÇáÚÇáãíä

ÇáÔÚÑÇÁ:180

((Shu'ayb (a.s.) says:) And no reward do I ask from you for this. My reward is only with the Lord of the worlds).

These statements were proof that the Prophets (a.s.) were sincere in their mission, and that they were not ministers for the sake of fame and fortune. And these personalities faced severe persecution in their mission, and this strengthened the validity of their cause and refuted anyone who said that their claim to Prophethood had personal benefit. No one can accuse them of lying since a liar utilizes falsehood for a personal gain, whereas the Prophets (a.s.) sacrificed everything in order to spread the guidance of the Almighty, and they were commanded to reject any reward. It is commonly understood by all human beings that such a lifestyle exemplifies superb humility, honesty, and trustworthiness.

Though al-Mustafa (a.s.) is commanded in the verse under discussion to ask for a wage, it should not be seen as contradicting the holy verses which prevent him from asking for a wage. The Almighty says:

Þá áÇ ÃÓÃáßã Úáíå ÃÌÑÇ Åä åæ ÅáÇ ÐßÑì ááÚÇáãíä

ÇáÃäÚÇã:90

(Say: I do not ask any wage for this. It is only a reminder to the worlds).

æ ãÇ ÊÓÃáåã Úáíå ãä ÃÌÑ Åä åæ ÅáÇ ÐßÑì ááÚÇáãíä

íæÓÝ:104

(And you ask no wage from them for this. It is only a reminder to the worlds).

These verses show that there is no wage from us with regards to the Prophet (a.s.). However, the clause Åä åæ ÅáÇ ÐßÑì ááÚÇáãíä (it is only a reminder to the worlds) shows that what is asked from us is equal to the weight of the Divine Message. The Almighty says:

Þá ãÇ ÃÓÃáßã Úáíå ãä ÃÌÑ ÅáÇ ãä ÔÇÁ Ãä íÊÎÐ Åáì ÑÈå ÓÈíáÇ

ÇáÝÑÞÇä:57

(Say: I do not ask any wage for this except he who wills take a way to his Lord).

The clause ÅáÇ ãä ÔÇÁ Ãä íÊÎÐ Åáì ÑÈå ÓÈíáÇ (except who wills take a way to his Lord) refers to the one who willingly attaches himself to a way to Allah. The word ÓÈíá in this verse (translated as "way") is equal to the clause ÇáãæÏÉ Ýí ÇáÞÑÈì (the love for the near kin). Furthermore, examine the holy verse:

Þá ãÇ ÓÃáÊßã ãä ÃÌÑ Ýåæ áßã Åä ÃÌÑí ÅáÇ Úáì Çááå æ åæ Úáì ßá ÔíÁ ÔåíÏ

ÓÈÃ:47

(Say: whatever I have asked for a wage is for yourselves. My reward is only with Allah, and He is witness of all things).

The clause Þá ãÇ ÓÃáÊßã ãä ÃÌÑ Ýåæ áßã (Say: whatever I have asked for a wage is for yourselves) clarifies that whatever has been asked is for the benefit of those who are asked to give the wage in the first place. Thus, it cannot be for the benefit of the Messenger (a.s.); it is for the sublime benefit of the believers themselves. It is now clear that any apparent discrepancy which existed within these verses has disappeared, and the verses can collectively be read: "I do not ask of you a wage which will benefit me. My reward lies with Allah. I only ask that you love my near kin, my Ahlul'bayt (a.s.), since they are the way to Allah, and are equal to the clear guidance of Islam, the weight of the Message, and the benefit of the totality of the Message exists with their love and striving in their cause."

It is wrong to say that love is only an emotion. The love for Ahlul'bayt (a.s.) has a deeper connotation than the love one has for his siblings or the love one has for his children. It is known that what separates true belief and hypocrisy is action. Actions are the manifestation of belief, and Allah combines faith and action together in many verses. For example:

æÚÏ Çááå ÇáÐíä ÂãäæÇ æ ÚãáæÇ ÇáÕÇáÍÇÊ ãäåã ãÛÝÑÉ æ ÃÌÑÇ ÚÙíãÇ

ÇáÝÊÍ:29

(Allah has promised those among them who believe and do good deeds forgiveness and great reward).

æÚÏ Çááå ÇáÐíä ÂãäæÇ ãäßã æ ÚãáæÇ ÇáÕÇáÍÇÊ áíÓÊÎáÝäåã Ýí ÇáÃÑÖ

ÇáäæÑ:55

(Allah has promised those of you who believe and do good deeds that he will most certainly make them rulers in the Earth).

One cannot believe and not act upon his belief. The true love for Ahlul'bayt (a.s.) is the adherence to their authority and guidance. This is the theme of His Words:

Åä ÇáÐíä ÂãäæÇ æ ÚãáæÇ ÇáÕÇáÍÇÊ ÓíÌÚá áåã ÇáÑÍãä æÏÇ

ãÑíã:96

(Surely upon those who believe and do good deeds will Allah bestow love).

Allah says:

Þá Åä ßäÊã ÊÍÈæä Çááå ÝÇÊÈÚæäí

ÚãÑÇä:31

(Say: if you love Allah, then follow me).

The true love for Allah is the following of his guidance, and the true love for Ahlul'bayt (a.s.) is the following of their Wilayah and blending spiritually with their commands, for as it has been explained earlier, the love brings a great spiritual benefit to the believer.

It is therefore wrong to suppose that ÇáãæÏÉ Ýí ÇáÞÑÈì (the love for the near kin) refers to the kin of the believers themselves and not specifically the near kin of Rasoolullah (a.s.) - first of all, it is not always the case where the kin of the believers can be considered believers. Allah says:

íÇ ÃíåÇ ÇáÐíä ÂãäæÇ áÇ ÊÊÎÐæÇ ÚÏæí æ ÚÏæßã ÃæáíÇÁ ÊáÞæä Åáíåã ÈÇáãæÏÉ æ ÞÏ ßÝÑæÇ ÈãÇ ÌÇÁßã ãä ÇáÍÞ

ÇáããÊÍäÉ:1

(O' you who believe, do not take My enemy and your enemy for friends. Would you offer them love while they deny what has come to you of the truth).

Moreover, this explanation would contradict the verses which show that the Messenger (a.s.) cannot ask for a wage unless it is for the sublime benefit and guidance for the believers themselves, and that such a wage must be equal to the toiling of the ministry and equal to the weight of the Divine Message.

It has been said by an exegete that the the clause ÇáãæÏÉ Ýí ÇáÞÑÈì (the love for the near kin) refers to the love for nearness to Allah. This is a strange explanation, because the multitude of traditions do not support this view. Moreover, Allah says:

æ ÇáÐíä ÇÊÎÐæÇ ãä Ïæäå ÃæáíÇÁ ãÇ äÚÈÏåã ÅáÇ áíÞÑÈæäÇ Åáì Çááå ÒáÝì

ÇáÒãÑ:3

åÄáÇÁ ÔÝÚÇÄäÇ ÚäÏ Çááå

íæäÓ:18

Thus, this explanation is objectionable on the grounds that the polytheists seek the nearness of Allah and the meaning is general and not exclusive, but it is clear that it cannot refer to the polytheists. (More on this soon)

However, it has been said by various Sunni exegetes that since Rasoolullah (a.s.) had disbelieving blood relatives in the Tribe of Quraysh who sought to obstruct his spreading of the religion of Islam, it is this which prompted the revelation of this verse. They say, therefore, that the meaning ofÇáãæÏÉ Ýí ÇáÞÑÈì is that the blasphemers of Quraysh, if they choose not to accept Islam, should at least show affection and love for Rasoolullah (a.s.) due to his blood relation with them, and to let him continue his mission. It has been said in the Tafseer of Ibn Kathir:

æÞæáå ÚÒ æÌá " Þá áÇ ÃÓÃáßã Úáíå ÃÌÑÇ ÅáÇ ÇáãæÏÉ Ýí ÇáÞÑÈì " Ãí Þá íÇ ãÍãÏ áåÄáÇÁ ÇáãÔÑßíä ãä ßÝÇÑ ÞÑíÔ áÇ ÃÓÃáßã Úáì åÐÇ ÇáÈáÇÛ æÇáäÕÍ áßã ãÇáÇ ÊÚØæäíå æÅäãÇ ÃØáÈ ãäßã Ãä ÊßÝæÇ ÔÑßã Úäí æÊÐÑæäí ÃÈáÛ ÑÓÇáÇÊ ÑÈí Åä áã ÊäÕÑæäí ÝáÇ ÊÄÐæäí ÈãÇ Èíäí æÈíäßã ãä ÇáÞÑÇÈÉ

ÊÝÓíÑ ÇÈä ßËíÑ , Ì 4 Õ 121 -

"The saying of the Almighty 'Say: I do not ask any wage for this except the love for the close kin' means: 'Say, ya Muhammad, to these idolators from among the disbeliever of Quraysh: 'I do not ask you for anything in return for this message and sincere advice which I bring to you. All I ask of you is that you withhold your evil from me and let me convey the messages of my Lord. If you will not help me, then do not disturb me, for the sake of the ties of kinship that exist between you and I.''"

- Tafseer ibn Kathir, volume 4, page 121

It has also been mentioned in the Tafseer of al-Jalaalayn:

Þá áÇ ÃÓÃáßã Úáíå" Úáì ÊÈáíÛ ÇáÑÓÇáÉ "ÃÌÑÇ ÅáÇ ÇáãæÏÉ Ýí ÇáÞÑÈì" ÇÓÊËäÇÁ ãäÞØÚ Ãí áßä ÃÓÃáßã Ãä ÊæÏæÇ ÞÑÇÈÊí ÇáÊí åí ÞÑÇÈÊßã ÃíÖÇ ÝÅä áå Ýí ßá ÈØä ãä ÞÑíÔ ÞÑÇÈÉ

- ÊÝÓíÑ ÇáÌáÇáíä , Õ 642

"Say: ‘I do not ask of you any reward for it, for delivering the Message, except the affection for [my] kinsfolk (illā, ‘except’: this represents a discontinuous exception, in other words, ‘but I do ask of you that you show affection for my kinship [with you], which at the same time is your kinship’; for he [the Prophet] had kinship ties with all the subdivisions of the [tribe of] Quraysh)."

- Tafseer al-Jalaalayn, page 642

This view is based on a narration recorded by Bukhari, Muslim, Ahmed ibn Hanbal, Tirmidhi, ibn Jareer, ibn Marduweeh, and others. ibn Kathir quotes:

ÞÇá ÇáÈÎÇÑí ÍÏËäÇ ãÍãÏ Èä ÈÔÇÑ ÍÏËäÇ ãÍãÏ Èä ÌÚÝÑ ÍÏËäÇ ÔÚÈÉ Úä ÚÈÏ Çáãáß Èä ãíÓÑÉ ÞÇá ÓãÚÊ ØÇæÓÇ íÍÏË Úä ÇÈä ÚÈÇÓ ÑÖí Çááå ÚäåãÇ Ãäå ÓÆá Úä Þæáå ÊÚÇáì " ÅáÇ ÇáãæÏÉ Ýí ÇáÞÑÈì " ÝÞÇá ÓÚíÏ Èä ÌÈíÑ ÞÑÈì Âá ãÍãÏ ÝÞÇá ÇÈä ÚÈÇÓ ÚÌáÊ Åä ÇáäÈí Õáì Çááå Úáíå æÓáã áã íßä ÈØä ãä ÞÑíÔ ÅáÇ ßÇä áå Ýíåã ÞÑÇÈÉ ÝÞÇá ÅáÇ Ãä ÊÕáæÇ ãÇ Èíäí æÈíäßã ãä ÇáÞÑÇÈÉ

ÊÝÓíÑ ÇÈä ßËíÑ , Ì 4 Õ 121 -

"Bukhari said: 'Muhammad ibn Bishaar reported to us from Muhammad ibn Ja'far from Shu'ba from 'Abd il-Malik ibn Maysara, who said: "I heard Taawus report from ibn 'Abbas that he was asked about the word of Allah 'except the love for the near kin.' Sa'eed ibn Jubayr said, 'Qurba is Aal'Muhammad.' Ibn 'Abbas then said: 'No, you have jumped to a hasty conclusion. There was no clan among the Quraysh to whom the Prophet did not have some ties of kinship.'' Then Ibn 'Abbas said [that the meaning is], "except that you uphold the ties of kinship that exist between me and you.''

- Tafseer ibn Kathir, volume 4, page 121

However, this narration cannot explain the meaning of the verse due to the fact that it conflicts with the Qur'an itself. There are many reasons to reject this narration and the explanation derived from it:

--

(1) This explanation distorts what has been said about the toiling for a certain cause and receiving recompense for it. Only when one takes a positive stride in accepting the religion of Islam can he be asked to give compensation. It is this which is the context of the clause Þá áÇ ÃÓÃáßã Úáíå ÃÌÑÇ (Say: I ask of you no wage). Otherwise, if we accept that the Prophet (a.s.) is asking for a wage from the disbelievers, the meaning of the verse becomes: "I ask of you no wage for the false position you have taken in which you have not benefited from me, except that you allow me to preach that which you reject." It is a meaningless gesture, and the wage remains incomplete.

Objection: There exist verses in the Qur'an where the Prophets (a.s.) speak to the disbelievers regarding the wage. For example:

æ íÇ Þæã áÇ ÃÓÃáßã Úáíå ãÇáÇ Åä ÃÌÑí ÅáÇ Úáì Çááå

åæÏ:29

((Nuh (a.s.) says:) And O' nation, no wealth do I ask from you for this. My reward is but with Allah).

æ ãÇ ÃÓÃáßã Úáíå ãä ÃÌÑ Åä ÃÌÑí ÅáÇ Úáì ÑÈ ÇáÚÇáãíä

ÇáÔÚÑÇÁ:109

(Nuh (a.s.) says:) And no reward do I ask from you for this. My reward is only with the Lord of the worlds).

etc.

Comment: It is accepted that the Prophets in various verses mention the wage to the disbelievers. However, the reality is that these verses have all shown clearly that the Prophets (a.s.) will not be asking a wage from them in return for this guidance that they have given. Look at the commands of the Prophets (a.s.) relating to this mentioning of a wage. For example:

ÞÇá íÇ Þæã à ÑÃíÊã Åä ßäÊ Úáì ÈíäÉ ãä ÑÈí æ ÂÊÇäí ÑÍãÉ ãä ÚäÏå ÝÚãíÊ Úáíßã ÃäáÒãßãæåÇ æ ÃäÊã áåÇ ßÇÑåæä

åæÏ:28

(He said: O my people! tell me if I have with me clear proof from my Lord, and He has granted me mercy from Himself and it has been made obscure to you; shall we constrain you to (accept) it while you are averse from it?)

It is clear that their objective is to guide the disbelievers to the truth. Once one becomes a believer, he can apply the concept of wage to himself. Those who are against Islam cannot be asked to give a wage because they have not benefited from the ministry. The wage only applies to those who have taken a positive stride. No one else is part of this, whether the speech is in the context of a speech towards the disbelievers or not. The wage is applicable after the manifestation of belief and good deeds in the life of the believer.

(2) Allah says:

ÞÏ ßÇäÊ áßã ÃÓæÉ ÍÓäÉ Ýí ÅÈÑÇåíã æ ÇáÐíä ãÚå ÅÐ ÞÇáæÇ áÞæãåã ÅäÇ ÈÑÁÂÄÇ ãäßã æ ããÇ ÊÚÈÏæä ãä Ïæä Çááå ßÝÑäÇ Èßã æ ÈÏÇ ÈíääÇ æ Èíäßã ÇáÚÏÇæÉ æ ÇáÈÛÖÇÁ ÃÈÏÇ ÍÊì ÊÄãäæÇ ÈÇááå æÍÏå

ÇáããÊÍäÉ:4

(Indeed, there is for you a good example in Ibrahim and those with him when they said to their people: Surely we are clear of you and of what you serve besides Allah; we declare ourselves to be clear of you, and enmity and hatred have appeared between us and you forever until you believe in Allah alone).

The clause ÞÏ ßÇäÊ áßã ÃÓæÉ ÍÓäÉ Ýí ÅÈÑÇåíã æ ÇáÐíä ãÚå (indeed, there is for you a good example in Ibrahim and those with him) shows that the action of Khaleel ar-Rahman (a.s.) and those with him was excellent and virtuous and its pattern was worthy of emulation - and the action was the separation of Ibrahim (a.s.) and those with him from these disbelievers. And Nabi Ibrahim (a.s.) states that hate will always exist between these two groups until the disbelievers accept Allah. Thus, whatever has been stated in the narration about the Quraysh loving the Messenger (a.s.) for his kinship with them is void due to the fact that Allah does not accept the love of the disbeliever in the first place. Muwaddat between the the disbelievers and believers cannot exist.

(3) The verses regarding the wage for the Messenger (a.s.) are contradicted by the narration and its associated explanation. It was explained earlier that if we say that there is a wage for the Messenger (a.s.), it goes against the decisive verses:

Þá áÇ ÃÓÃáßã Úáíå ÃÌÑÇ Åä åæ ÅáÇ ÐßÑì ááÚÇáãíä

ÇáÃäÚÇã:90

(Say: I do not ask any wage for this. It is only a reminder to the worlds).

æ ãÇ ÊÓÃáåã Úáíå ãä ÃÌÑ Åä åæ ÅáÇ ÐßÑì ááÚÇáãíä

íæÓÝ:104

(And you ask no wage from them for this. It is only a reminder to the worlds).

Þá ãÇ ÃÓÃáßã Úáíå ãä ÃÌÑ ÅáÇ ãä ÔÇÁ Ãä íÊÎÐ Åáì ÑÈå ÓÈíáÇ

ÇáÝÑÞÇä:57

(Say: I do not ask any wage for this except he who wills take a way to his Lord).

Þá ãÇ ÓÃáÊßã ãä ÃÌÑ Ýåæ áßã Åä ÃÌÑí ÅáÇ Úáì Çááå æ åæ Úáì ßá ÔíÁ ÔåíÏ

ÓÈÃ:47

(Say: whatever I have asked for a wage is for yourselves. My reward is only with Allah, and He is witness of all things).

It is strange that these verses have been ignored by these exegetes while explaining the reality of the verse 42:23. It is clear that there is no wage from believers for the Messenger (a.s.), but there is a wage that benefits the believers. It is this explanation that is supported by the Qur'an, and it rejects the narration.

(4) Allah says:

Åä ÇáÐíä ÊÏÚæä ãä Ïæä Çááå ÚÈÇÏ ÃãËÇáßã ÝÇÏÚæåã ÝáíÓÊÌíÈæÇ áßã Åä ßäÊã ÕÇÏÞíä Ãáåã ÑÌá íãÔæä ÈåÇ Ãã áåã ÃíÏ íÈØÔæä ÈåÇ Ãã áåã ÃÚíä íÈÕÑæä ÈåÇ Ãã áåã ÂÐÇä íÓãÚæä ÈåÇ Þá ÇÏÚæÇ ÔÑßÇÁßã Ëã ßíÏæä ÝáÇ ÊäÙÑæä

ÇáÃÚÑÇÝ:194- 195

(Surely those whom you call on besides Allah are in a state of subjugation like yourselves; therefore call on them, then let them answer you if you are truthful. Have they feet with which they walk, or have they hands with which they hold, or have they eyes with which they see, or have they ears with which they hear? Say: Call your associates, then make a struggle (to prevail) against me and give me no respite).

It is clear proof that Rasoolullah (a.s.) has no concern over what the polytheists will do in a struggle against him. It is an open challenge to them - therefore, 42:23 cannot refer to the polytheists at all, especially in the context which the narration describes.

--

--

Objection: It has been said by al-Maududi in Tafhim al-Qur'an that the clause ÇáãæÏÉ Ýí ÇáÞÑÈì cannot refer to Ahlul'bayt (a.s.) because during the time of the revelation of this verse, Imam Hasan (a.s.) and Imam Husain (a.s.) were not yet born, and this verse was revealed in Mecca.

Comment: It is not convincing what al-Maududi has written. First of all, the verses of the Qur'an have the possibility of application at times other than the exact moments of their respective revelations. Allah says:

íÇ ÃíåÇ ÇáÐíä ÂãäæÇ ÃØíÚæÇ Çááå æ ÃØíÚæÇ ÇáÑÓæá æ Ãæáí ÇáÃãÑ ãäßã

ÇáäÓÇÁ:59

(O' you who believe! Obey Allah and obey the Messenger and those who have authority from you...).

The same logic extended to this verse would mean that we have no Wali al-Amr. The logic of al-Maududi would restrict many such verses to their exact moments of revelation, which is absolutely absurd.

Furthermore, see these Words of Allah:

ÑÍãÉ Çááå æ ÈÑßÇÊå Úáíßã Ãåá ÇáÈíÊ

åæÏ:73

(The mercy of Allah and his blessings are upon you, Ahlul'bayt).

The offspring of Nabi Ibrahim (a.s.) and Bibi Sara (a.s.) were not born yet - in fact, the Angels had just brought the good news of their coming. Yet, Allah blesses the whole group collectively (Úáíßã). Therefore, Allah can include unborn offspring in a special group.

Even then, there are many authentic traditions which show that this verse was revealed in Medina, and not Mecca, and that Imam Hasan (a.s.) and Imam Husain (a.s.) were already born. It is not necessary to quote such proofs since the Qur'anic evidence has already erased the implication of the original claim.

--

Therefore, the only acceptable explanation for the clause ÇáãæÏÉ Ýí ÇáÞÑÈì is the love for the purified kin of Rasoolullah (a.s.). It has been established that the love of obedience and spiritual striving is the only love that can fit the context of this verse. It has also been clarified that the wage is for the benefit of the believers who take a way to their Lord, and it is because the essence of Ahlul'bayt (a.s.) conforms to the mission of Rasoolullah (a.s.) that their love has been made obligatory. It is also not possible that their essence is in any way flawed, because it has been established that they are equal to the Divine Message, conforming to it in its totality.

There are many narrations which conform to the explanation above, but we can discuss them later.

- Mansab

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(salam)

The Holy Prophet (pbuh) said:

ÃáÇ æãä ãÇÊ Úáì ÍÈ Âá ãÍãÏ ãÇÊ ãÄãäÇð ãÓÊßãá ÇáÅíãÇä

And whosoever dies upon the love of the family of Muhammad, dies a believer with perfect faith.

ÃáÇ æãä ãÇÊ Úáì ÈÛÖ Âá ãÍãÏ ãÇÊ ßÇÝÑÇ

And whosoever dies with hatred of the family of Muhammad, dies a kafir.

Imam al-Tha'labi has recorded this in his Tafsir, verse of Muwaddah. And he considers it authentic, evident from his statement immediately before citing the hadith:

«æÇáÏáíá Úáì ÕÍÉ ãÐåÈäÇ Ýíå ãÇ ÃÎÈÑäÇ..

And the proof for the correctness of our school (i.e. the school that believes in love of the Ahl al-Bayt) is what was narrated to us ...

He then cites the chain of the narration and its text.

Imam Zamakhshari too has cited it in his Tafsir, verse of Mawaddah, considering it sahih, evident from his statement:

ÞÇá ÑÓæá Çááå...

The Messenger of Allah said ...

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Some additional points.

To assume bracket words in the phrase is unjustified.

Al-Qurba should be sufficient in itself to what it means.

To assume Al-Qurba (to Allah) or Al-Qurba (between you and me), goes against the norm of language, for this words would surely have been said if they were part of the phrase.

If it was closeness to Allah, it would say so, as closeness is not enough to denote that.

Al-Qurba, as "the Kin" or "those kin" refers to either specific or general. But there is no assumed words assumed.

This itself is unorthodox way of speaking, to say things that assume words for the sentence to make sense...

It doesn't make sense at all.

The obvious meaning of the phrase is that phrase means what it means without any added words.

Another thing to mention regarding assuming "closeness" is that other verses show their is possible misunderstanding to the wage.

This is only makes sense if we see some benefit to the Rasool (saw). This makes sense if the Qurba are people he is closely attached to.

Therefore it's seen to be in his favor, since he prefers those people, like his Grandsons (as) and Ali (as) and Fatima (as)

But the verse is saying no, this is not the case, for it's for your benefit, not his.

This is because it's ultimately taking a path to God.

Such a clarification is not necessary if we were to assume it meant closeness to God. But like I said earlier, assuming bracket words "to God", and as such, has no basis, and it's just a way of denying the meaning of the verse.

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Salam

I think there is fallacious arguments with our reasoning.

How we have addressed the issue of "closeness to Allah" and dismissing is based on false arguments.

First the issue of Mushrikeen saying they worship Gods for closeness, this in fact, perfects a reply to them. It goes well with the theme of their love of world being the REAL cause of they're associating Gods. So it's emphasizing the only reward he wants from us is that we love closeness to God. It emphasizes his reward lies for God, his personal reward is God, and what he wants out of people is them getting close to God. And it emphasizes that he is coming with the means of real closeness to God (to Worship God Alone) and not to worship others. So it in fact compliments with that, and does negate it. And it in fact, is arguing against them.

The flow with all that is being asked is that whom wants to take a path to God, in Suratal Furqan will also flow, since it's emphasizing the "treasure" objection and showing real treasure lies in approaching God and taking a path, which is out of love of closeness.

And the verse of whatever wage he has asked is for our own sake, goes well with the talk about giving THANKS to God, and emphasizes that the people that benefit from worshipping God and trying to get close to him, is us, it is in line with other themes of giving thanks benefiting us.

And then it also flows well with the talk of it being a reminder, since it is showing if they crave and love God, they will be reminded of the light.

So it has a perfect theme and flow with each one of them.

Then comes the issue if it at all will come up. Well the Shariah, we often say "Aqarbatan ilallah" (Salat, Ghusl).

So this nulifies my argument that it would need "ilallah Allah".

So I think this possibility has not been refuted.

Now with it meaning "family", there is also relationship with has been said.

Now leaving two possibilities, we would have to investigate the flow with topics with both possiblities. Having it left it like that, and with flows with BOTH, I am thinking perhaps God meant both at the same time.

This may seem far off, but if you look at words spoken to Musa (as), they are different sentences, but we know he heard the same thing. So in REVELATION, different possible things can be meant at the same time. This is also gives possibilities to different Qariats, for example "El Yaseen" and "Auli Yaseen" can be both meant at the same time.

Also, I would say you will find the mention of wage in some places way more in line with the theme of "family', so if it were to be 1 or 2, I would say "family" . But I would say this would NEED the assumption of their being a Chosen family, so as to pick it.

But then the wage verses a lone do not establish the chosen family concept.

And it would also emphasize, that after accepting the message, if one has love of closeness to God, essentially he would be on his way to God...so it's not an irrelevant thing to emphasize on and also to mention it over and over again by means of reminder that craving to be with God will give us all treasures, gain sure knowledge, and be itself a reminder.

So it seems God has written in a way, that, we cannot prove it by wage verses a lone. This shows that again Auli-Mohammad (pbuh) are more BATIN of Quran, and not THAHER. What I mean by not "thaher" is that their station and role won't be made explicit by words a lone in Quran, and need recitation from Allah (swt) to see them.

Looking forward to your thoughts.

wa salam

Edited by Awakened
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