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In the Name of God بسم الله
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Guest LoverOfAhlulbayt

Mental clarity regarding the reward Prophets didn't seek but people thought they did.

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Guest LoverOfAhlulbayt

The following should be a knock out argument if Sunnis are interested in truth.

Messengers from God would not seek wealth from the people, because, it can be looked as something they gain. However, even if they didn't seek wealth from people, they can be accused of being greedy for power, fame, authority, kingship, etc...

While disbelievers saw that they sought "reward" - God knew they didn't, as God was the best of those who provide sustenance. However, God described the reward people saw them seeking and put a defense to it in Qur'an.

1. The reward as a reminder in Suratal Ana'aam

In this chapter, we are reminded of God's light and the darkness, and we see how dark and evil can be the result of being mislead by devils and their authorities from humans.

In reminding of the Messengers:

وَتِلْكَ حُجَّتُنَا آتَيْنَاهَا إِبْرَاهِيمَ عَلَىٰ قَوْمِهِ ۚ نَرْفَعُ دَرَجَاتٍ مَنْ نَشَاءُ ۗ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ {83}
[Shakir 6:83] And this was Our argument which we gave to Ibrahim against his people; We exalt in dignity whom We please; surely your Lord is Wise, Knowing.
وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ ۚ كُلًّا هَدَيْنَا ۚ وَنُوحًا هَدَيْنَا مِنْ قَبْلُ ۖ وَمِنْ ذُرِّيَّتِهِ دَاوُودَ وَسُلَيْمَانَ وَأَيُّوبَ وَيُوسُفَ وَمُوسَىٰ وَهَارُونَ ۚ وَكَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ {84}
[Shakir 6:84] And We gave to him Ishaq and Yaqoub; each did We guide, and Nuh did We guide before, and of his descendants, Dawood and Sulaiman and Ayub and Yusuf and Haroun; and thus do We reward those who do good (to others).
وَزَكَرِيَّا وَيَحْيَىٰ وَعِيسَىٰ وَإِلْيَاسَ ۖ كُلٌّ مِنَ الصَّالِحِينَ {85}
[Shakir 6:85] And Zakariya and Yahya and Isa and Ilyas; every one was of the good;
وَإِسْمَاعِيلَ وَالْيَسَعَ وَيُونُسَ وَلُوطًا ۚ وَكُلًّا فَضَّلْنَا عَلَى الْعَالَمِينَ {86}
[Shakir 6:86] And Ismail and Al-Yasha and Yunus and Lut; and every one We made to excel (in) the worlds:
وَمِنْ آبَائِهِمْ وَذُرِّيَّاتِهِمْ وَإِخْوَانِهِمْ ۖ وَاجْتَبَيْنَاهُمْ وَهَدَيْنَاهُمْ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ {87}
[Shakir 6:87] And from among their fathers and their descendants and their brethren, and We chose them and guided them into the right way.
ذَٰلِكَ هُدَى اللَّهِ يَهْدِي بِهِ مَنْ يَشَاءُ مِنْ عِبَادِهِ ۚ وَلَوْ أَشْرَكُوا لَحَبِطَ عَنْهُمْ مَا كَانُوا يَعْمَلُونَ {88}
[Shakir 6:88] This is Allah's guidance, He guides thereby whom He pleases of His servants; and if they had set up others (with Him), certainly what they did would have become ineffectual for them.
أُولَٰئِكَ الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ وَالْحُكْمَ وَالنُّبُوَّةَ ۚ فَإِنْ يَكْفُرْ بِهَا هَٰؤُلَاءِ فَقَدْ وَكَّلْنَا بِهَا قَوْمًا لَيْسُوا بِهَا بِكَافِرِينَ {89}
[Shakir 6:89] These are they to whom We gave the book and the wisdom and the prophecy; therefore if these disbelieve in it We have already entrusted with it a people who are not disbelievers in it.
أُولَٰئِكَ الَّذِينَ هَدَى اللَّهُ ۖ فَبِهُدَاهُمُ اقْتَدِهْ ۗ قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا ۖ إِنْ هُوَ إِلَّا ذِكْرَىٰ لِلْعَالَمِينَ {90}
[6:90] These are they whom Allah guided, therefore follow their guidance. Say: I do not ask you for any reward for it that it is only a reminder to the nations.

In being reminded of the chosen ones, we are reminded that what Mohammed is seen as seeking as a reward is in fact a reminder to the worlds because Mohammed's love and following him and honoring him and him being famous is all a reminder to the worlds of the light of God and guidance.

In this first place, it's also emphasized that the chosen ones were related by kinship. So power, fame, leadership, authority, control, etc, that people saw Prophets seeking reward by claiming Prophethood, it is said this what you accuse him, if it's the truth, would be but a reminder to the worlds. But aside from this, they were seen to favor their kin and bloodline after.

And here we see the Qur'an is emphasizing that yes chosen ones came out of the offspring of Noah and of Abraham, but there was a wisdom. Keep this in mind when coming to 42:23.

Here we see it's arguing these chosen ones are the ones who God guided and yes guidance of God was placed in their offspring and the guides were chosen from their offspring and God directly guided these souls and we can get guided by following them and being inspired by them and hence, what people see the Prophets gaining as a reward is a necessity, because, it's the way God guides.

2. The reward as a reminder in Suratal Yusuf

In this chapter, the story of Joseph/Yusuf occurs in which the theme of chosen family and the guidance in them is obvious. The brothers of Joseph except Benjamin, were not chosen however they do repent. Joseph and being in the offspring of Isaac, has a complete manifest wisdom in this chapter. Consequently, the chosen ones remembrance, fame, position, even if it reaches political authority as it did eventually with Joseph, is for the benefit of humans. Believers honoring these chosen ones, it's for their benefit, as we see the brothers of Joseph redeemed by honoring Joseph. It ends with reflections among them reminding of the fact:

وَمَا تَسْأَلُهُمْ عَلَيْهِ مِنْ أَجْرٍ ۚ إِنْ هُوَ إِلَّا ذِكْرٌ لِلْعَالَمِينَ {104}
[12:104] And you do not seek from them a reward in that it is only a reminder to the worlds.

3. The reward is actually a call to the straight path in Suratal Mominoon

After reminding of how Messengers guided humans and the honor of believers gained through them and also the chaos and oppression that occurs when their opponents are followed instead.

[23:72]Or do you ask them a recompense? For the recompense of your Lord is better and he is the best of those who provide sustenance.
[23:73]And verily you call them to a straight path.

4. The reward as a path to God in Suratal Furqan.

This chapter it emphasizes on people complaining about the humanity of the Messenger Mohammed and also their looking down upon him.

وَقَالُوا مَالِ هَٰذَا الرَّسُولِ يَأْكُلُ الطَّعَامَ وَيَمْشِي فِي الْأَسْوَاقِ ۙ لَوْلَا أُنْزِلَ إِلَيْهِ مَلَكٌ فَيَكُونَ مَعَهُ نَذِيرًا {7}
[Shakir 25:7] And they say: What is the matter with this Messenger that he eats food and goes about in the markets; why has not an angel been sent down to him, so that he should have been a warner with him?
أَوْ يُلْقَىٰ إِلَيْهِ كَنْزٌ أَوْ تَكُونُ لَهُ جَنَّةٌ يَأْكُلُ مِنْهَا ۚ وَقَالَ الظَّالِمُونَ إِنْ تَتَّبِعُونَ إِلَّا رَجُلًا مَسْحُورًا {8}
[Shakir 25:8] Or (why is not) a treasure sent down to him, or he is made to have a garden from which he should eat? And the unjust say: You do not follow any but a man deprived of reason.
انْظُرْ كَيْفَ ضَرَبُوا لَكَ الْأَمْثَالَ فَضَلُّوا فَلَا يَسْتَطِيعُونَ سَبِيلًا {9}
[Shakir 25:9] See what likenesses do they apply to you, so they have gone astray, therefore they shall not be able to find a way.

وَيَوْمَ يَعَضُّ الظَّالِمُ عَلَىٰ يَدَيْهِ يَقُولُ يَا لَيْتَنِي اتَّخَذْتُ مَعَ الرَّسُولِ سَبِيلًا {27}
[Shakir 25:27] And the day when the unjust one shall bite his hands saying: O! would that I had taken a way with the Messenger

In this context of Mohammed and past Messengers being the way and path, it emphasizes:

قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِلَّا مَنْ شَاءَ أَنْ يَتَّخِذَ إِلَىٰ رَبِّهِ سَبِيلًا {57}
[25:57]Say: what reward do I ask for it except who wants to, to take to their Lord a path?

Then the following verse emphasizes when they are obeying the Messengers, they are obeying God, but the disbelievers see submitting and prostrating to God as submitting to the commands of Mohammed as well as them acknowledging the Compassionate Lord of the universe and his traits and titles as submission to Mohammed:

وَإِذَا قِيلَ لَهُمُ اسْجُدُوا لِلرَّحْمَٰنِ قَالُوا وَمَا الرَّحْمَٰنُ أَنَسْجُدُ لِمَا تَأْمُرُنَا وَزَادَهُمْ نُفُورًا

[25:60] And when it is said to them: Prostrate to the Compassionate, they say: And what is the Compassionate? Shall we prostrate to what you bid us? And it adds to their aversion.

In then goes on to remind of who the servants of God that God chooses for guidance are. It's obviously here suggesting, what people see as a reward on Mohammed part, what is that, really, but a path to God?

5. The reward sought by Prophets was regarding God in Suratal Shu'araa


Moses and Aaron were accused of wanting power and authority in the land by Pharaoh and his chiefs:


يُرِيدُ أَنْ يُخْرِجَكُمْ مِنْ أَرْضِكُمْ بِسِحْرِهِ فَمَاذَا تَأْمُرُونَ {35}
[Shakir 26:35]
Who desires to turn you out of your land with his magic; what is it then that you advise?


And reminding of misguiding leaders leading people astray from God

وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِيَ إِلَّا عَلَىٰ رَبِّ الْعَالَمِينَ {127}


And I do not ask you a reward for it in that the reward is only regarding the Lord of the worlds.

[26:109, 127,145, 164,180] (5 verses)


The five verses are tied with obeying the Messengers and not obeying the misguiding oppressive leaders and the punishment that came about when these type of Messengers were disobeyed.


As we see, they were reminded and emphasized that the reward they get if obeyed and is seen as the reward they seek selfishly, if the Messengers, were correct, would be in fact, regarding the Lord of the worlds only, since that who they are being called to obey by obeying the Messengers.


6. The reward as really for the benefit of people in Suratal Sheba


In a chapter that emphasizes on gratitude a lot, and the ill effects of ingratitude on a people, and the honor and gain in gratitude, it emphasizes:


قُلْ مَا سَأَلْتُكُمْ مِنْ أَجْرٍ فَهُوَ لَكُمْ ۖ إِنْ أَجْرِيَ إِلَّا عَلَى اللَّهِ ۖ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ {47}
Say: Whatever reward I have asked of you for then it is for your sake; my reward is only regarding God, and He is a witness of all things.


7. The reward as a reminder that we will known of it's tiding after a time in Suratal Saad


In a chapter where Dawood and Sulaiman power in the land is emphasized and the benefit of having such people as rulers is manifest, and God strengthening their authority, we also see a reminder of the exalted ones in the past and Iblis dark war against these chosen exalted souls. The ending of this chapter, we are reminded:


قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ {86}
[38:86] Say: I do not ask you for any reward for it; nor am I of those who affect
إِنْ هُوَ إِلَّا ذِكْرٌ لِلْعَالَمِينَ {87}
[38:87]In that it is only a reminder to the nations;


وَلَتَعْلَمُنَّ نَبَأَهُ بَعْدَ حِينٍ {88}
[38:88] And most certainly you will come to know it's tiding after a period.

8. The reward as nothing but love of the family which is goodness in Suratal Shura


In a Chapter were it's emphasized the polytheists find it hard to submit to God and find it hard to what they are called to, and condemns seeking partners with God that explain from religion what has not been permitted for them, and emphasizes on not dividing in the religion, and reminding of who wants the vain world will get nothing of the hereafter and who wants the next world and plants for it, will be rewarded.


It emphasizes that which people see as Mohammed seeking power, authority, leadership, fame, greatness in minds of people, control, moral landscaping, etc, is in fact just him asking us to love and not hate him and his family. We just love and appreciate who they truly are and recognize who they are, we would be obeying them to obey God, loving them is connected of course to loving God, exalting them is part of Worshiping God, etc, etc, and so emphasizes this as goodness in the following verse:


ذَٰلِكَ الَّذِي يُبَشِّرُ اللَّهُ عِبَادَهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ ۗ قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَىٰ ۗ وَمَنْ يَقْتَرِفْ حَسَنَةً نَزِدْ لَهُ فِيهَا حُسْنًا ۚ إِنَّ اللَّهَ غَفُورٌ شَكُورٌ {23}
[42:23] That is of which Allah gives the good news to His servants, (to) those who believe and do good deeds. Say: I do not ask of you any reward for it except love in the family; and whoever earns good, We give him more of good therein; surely Allah is Forgiving, Grateful.

It's saying, O Mohammed say I'm not seeking from you anything but to recognize me and my family for who we are as the means to God, and what you see as a reward in all that, is but what we truly are.

The chapter ends with this reflection:

فَإِنْ أَعْرَضُوا فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا ۖ إِنْ عَلَيْكَ إِلَّا الْبَلَاغُ ۗ وَإِنَّا إِذَا أَذَقْنَا الْإِنْسَانَ مِنَّا رَحْمَةً فَرِحَ بِهَا ۖ وَإِنْ تُصِبْهُمْ سَيِّئَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ فَإِنَّ الْإِنْسَانَ كَفُورٌ {48}
[Shakir 42:48] But if they turn aside, We have not sent you as a watcher over them; on you is only to deliver (the message); and surely when We make man taste mercy from Us, he rejoices thereat; and if an evil afflicts them on account of what their hands have already done, then-surely man is ungrateful.
لِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۚ يَخْلُقُ مَا يَشَاءُ ۚ يَهَبُ لِمَنْ يَشَاءُ إِنَاثًا وَيَهَبُ لِمَنْ يَشَاءُ الذُّكُورَ {49}
[42:49] Allah's is the authority of the heavens and the Earth; He creates what He pleases; He grants to whom He pleases daughters and grants to whom He pleases sons.
أَوْ يُزَوِّجُهُمْ ذُكْرَانًا وَإِنَاثًا ۖ وَيَجْعَلُ مَنْ يَشَاءُ عَقِيمًا ۚ إِنَّهُ عَلِيمٌ قَدِيرٌ {50}
[Shakir 42:50] Or He makes them of both sorts, male and female; and He makes whom He pleases barren; surely He is the Knowing, the Powerful.
وَمَا كَانَ لِبَشَرٍ أَنْ يُكَلِّمَهُ اللَّهُ إِلَّا وَحْيًا أَوْ مِنْ وَرَاءِ حِجَابٍ أَوْ يُرْسِلَ رَسُولًا فَيُوحِيَ بِإِذْنِهِ مَا يَشَاءُ ۚ إِنَّهُ عَلِيٌّ حَكِيمٌ {51}
[Shakir 42:51] And it is not for any mortal that Allah should speak to him except by revelation or from behind a veil, or by sending a messenger and revealing by His permission what He pleases; surely He is High, Wise.
وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِنْ أَمْرِنَا ۚ مَا كُنْتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَٰكِنْ جَعَلْنَاهُ نُورًا نَهْدِي بِهِ مَنْ نَشَاءُ مِنْ عِبَادِنَا ۚ وَإِنَّكَ لَتَهْدِي إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ {52}
[Shakir 42:52] And thus did We reveal to you an inspired book by Our command. You did not know what the Book was, nor (what) the faith (was), but We made it a light, guiding thereby whom We please of Our servants; and most surely you show the way to the right path:
صِرَاطِ اللَّهِ الَّذِي لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ أَلَا إِلَى اللَّهِ تَصِيرُ الْأُمُورُ {53}
[Shakir 42:53] The path of Allah, Whose is whatsoever is in the heavens and whatsoever is in the Earth; now surely to Allah do all affairs eventually come.

9. Two more reminders of the reward with debt issues in Suratal Toor and Suratal Qalam


أَمْ تَسْأَلُهُمْ أَجْرًا فَهُمْ مِنْ مَغْرَمٍ مُثْقَلُونَ {40}
[Shakir 52:40]
Or do you ask them for a reward, so that they are overburdened by a debt?


أَمْ تَسْأَلُهُمْ أَجْرًا فَهُمْ مِنْ مَغْرَمٍ مُثْقَلُونَ {46}
[Shakir 68:46] Or do you ask from them a reward, so that they are burdened with debt?

أَمْ تَسْأَلُهُمْ أَجْرًا فَهُمْ مِنْ مَغْرَمٍ مُثْقَلُونَ


These verses show that if Mohammed was to seek reward in through wealth, he and his family, would be owed so much that we cannot even begin to repay. But he wasn't asking wealth, and all the rest that we see as a reward, the other verses explain it, but these verses are emphasizing how big of a favor Mohammed and his family are to humanity by God by how overburdened we would've been if they asked us to pay them back by wealth!

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What a very lovely post it requires time to read, concepts that you are trying to introduce us with, require contemplation.

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