Jump to content
Guests can now reply in ALL forum topics (No registration required!) ×
Guests can now reply in ALL forum topics (No registration required!)
In the Name of God بسم الله

A Detailed Analysis on the Verse of al-Mawaddah fi al-Qurba

Rate this topic


Recommended Posts

  • Moderators
Posted (edited)

Salaam Aleikum 

The article can be read here. After reading the analysis you can easily understand the last part why it is problem to use this verse to prove the Imamate of Twelth Imams (عليه السلام).

Edited by Abu Nur
Link to comment
Share on other sites

  • Advanced Member
Quote

ii. The meaning of al-qurbā is the Prophet’s kinship to the Quraysh, so the meaning therefore becomes, “I don’t ask you for any recompense for it except to love me because of the familial kinship that we share.”

I still don't think this interpretation is right. Read this hadith:

And from him, from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Ismail Ibn Abdul Khaliq who said,
"I heard Abu Abdillah saying to Abu Ja’far Al-Ahawl, and I was listening,
"Did you go to Al-Basra?"
He said, "Yes."
He said: "How did you see the quickness of the people to this matter [Al-Wilayah] and their entering into it?"
He said, "By Allah! They are a few, and they had done it, and surely that is only a few."
So he said: "Upon you is with the Ahadeeth, and they would be quick to all good."
Then he said: "What are the people of Al-Basra saying regarding this Verse: "Say: ‘I do not ask you for recompense over it, except for the cordiality to be for my relatives" [42:23]?"
I said, "May I be sacrificed for you! They are saying it is for the relatives of Rasulullah (صلى الله عليه وآله وسلم)!"
So he said: "They are lying! But rather, it was revealed regarding us in particular, regarding the People of the Household, regarding Ali, and Fatima, and Al-Hasan, and Al-Husayn – the Companions of the Cloak."

(Source: Al-Kafi 6: 93\66)

Link to comment
Share on other sites

  • Moderators
1 hour ago, -Rejector- said:

I still don't think this interpretation is right. Read this hadith:

And from him, from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Ismail Ibn Abdul Khaliq who said,
"I heard Abu Abdillah saying to Abu Ja’far Al-Ahawl, and I was listening,
"Did you go to Al-Basra?"
He said, "Yes."
He said: "How did you see the quickness of the people to this matter [Al-Wilayah] and their entering into it?"
He said, "By Allah! They are a few, and they had done it, and surely that is only a few."
So he said: "Upon you is with the Ahadeeth, and they would be quick to all good."
Then he said: "What are the people of Al-Basra saying regarding this Verse: "Say: ‘I do not ask you for recompense over it, except for the cordiality to be for my relatives" [42:23]?"
I said, "May I be sacrificed for you! They are saying it is for the relatives of Rasulullah (صلى الله عليه وآله وسلم)!"
So he said: "They are lying! But rather, it was revealed regarding us in particular, regarding the People of the Household, regarding Ali, and Fatima, and Al-Hasan, and Al-Husayn – the Companions of the Cloak."

(Source: Al-Kafi 6: 93\66)

Yes, he actually refute the view about Quraish:

The meaning of al-qurbā is the Prophet’s kinship to the Quraysh, so the meaning therefore becomes, “I don’t ask you for any recompense for it except to love me because of the familial kinship that we share.”

Based on this interpretation, the addressees of this verse would specifically become the polytheists of Quraysh. This is somewhat contrived, because as we previously stated using the particle “fī” for causative purposes (i.e. because of the familial kinship) is rejected by a number of linguists.[54] Furthermore, this goes against the dictates of reason because it makes no sense to request a recompense from someone who does not even accept the validity of your message in the first place. Secondly, it goes against the context as the verse is clearly addressed to “those who believe and do righteous deeds,” not the disbelievers; there is nothing in the context of the verse which would indicate the address is the disbelievers of Quraysh. Thirdly, the verse is clearly identified as Madanī by both Ibn ‘Abbās and Qatādah, so it would make no sense for God to be addressing the Quray[Edited Out]e Makkans in this verse.[55] Finally, this type of commandment goes against the Qur’ān as it would portray a sense of weakness and submission, whereas the Prophet in many verses has been clearly instructed to fight against the disbelievers of Makkah and to be harsh with them.[56]

Link to comment
Share on other sites

  • Veteran Member
Posted (edited)

Salam... can some explain in the light of 3 verses below:

[Shakir 25:57] Say: I do not ask you aught in return except that he who will, may take the way to his Lord.

Shakir 34:47] Say: Whatever reward I have asked of you, that is only for yourselves; my reward is only with Allah, and He is a witness of all things.

[Shakir 42:23] ... Say: I do not ask of you any reward for it but love for my near relatives; and whoever earns good, We give him more of good therein; surely Allah is Forgiving, Grateful.

My understanding (which i maybe wrong).   Rasul (صلى الله عليه وآله وسلم) asked us to love Ahlulbayt (42:23), and it is for our own good (34:47)  so that we be on the path of Allah (سُبْحَانَهُ وَ تَعَالَى) (25:57).

Wallahualam 

Layman.

Edited by layman
Link to comment
Share on other sites

  • Moderators
Posted (edited)
8 hours ago, layman said:

Salam... can some explain in the light of 3 verses below:

[Shakir 25:57] Say: I do not ask you aught in return except that he who will, may take the way to his Lord.

Shakir 34:47] Say: Whatever reward I have asked of you, that is only for yourselves; my reward is only with Allah, and He is a witness of all things.

[Shakir 42:23] ... Say: I do not ask of you any reward for it but love for my near relatives; and whoever earns good, We give him more of good therein; surely Allah is Forgiving, Grateful.

My understanding (which i maybe wrong).   Rasul (صلى الله عليه وآله وسلم) asked us to love Ahlulbayt (42:23), and it is for our own good (34:47)  so that we be on the path of Allah (سُبْحَانَهُ وَ تَعَالَى) (25:57).

Wallahualam 

Layman.

In conclusion, the verse of mawaddah states:

“Oh Prophet: tell the believers to whom you have delivered the message and given the glad-tidings of “being in the pastures of Paradise with whatever they want in proximity to their Lord:” I do not ask you for any recompense for giving you these glad-tidings except strong affection for my kinsfolkthis strong affection which is borne out of your natural inclination towards me.

Here the kinfolks are the very closed ones:

أخرج ابن المنذر وابن أبي حاتم والطبراني وابن مردويه، من طريق سعيد بن جبير، عن ابن عبّاس قال: لما نزلت هذه الآية ﴿قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْراً إِلاَّ الموَدَّةَ فِي الْقُرْبَى﴾ قالوا: يا رسول الله، مَنْ قرابتك هؤلاء الذين وجبت مودّتهم؟ قال: عليٌّ وفاطمة وولداها

On the authority of ibn ‘Abbās: “When the verse “Say I do not ask of you any recompense for it except love for the womb relations” was revealed, the people asked, “Oh Messenger of God! Who are these relatives of yours for whom love is incumbent?” He answered, “Alī, Fāṭimah, and her two children.””” al-Durr al-Manthūr of al-Suyūṭī on the commentary of 42:23

Edited by Abu Nur
Link to comment
Share on other sites

  • Advanced Member
23 hours ago, Abu Nur said:

Yes, he actually refute the view about Quraish:

The meaning of al-qurbā is the Prophet’s kinship to the Quraysh, so the meaning therefore becomes, “I don’t ask you for any recompense for it except to love me because of the familial kinship that we share.”

Based on this interpretation, the addressees of this verse would specifically become the polytheists of Quraysh. This is somewhat contrived, because as we previously stated using the particle “fī” for causative purposes (i.e. because of the familial kinship) is rejected by a number of linguists.[54] Furthermore, this goes against the dictates of reason because it makes no sense to request a recompense from someone who does not even accept the validity of your message in the first place. Secondly, it goes against the context as the verse is clearly addressed to “those who believe and do righteous deeds,” not the disbelievers; there is nothing in the context of the verse which would indicate the address is the disbelievers of Quraysh. Thirdly, the verse is clearly identified as Madanī by both Ibn ‘Abbās and Qatādah, so it would make no sense for God to be addressing the Quray[Edited Out]e Makkans in this verse.[55] Finally, this type of commandment goes against the Qur’ān as it would portray a sense of weakness and submission, whereas the Prophet in many verses has been clearly instructed to fight against the disbelievers of Makkah and to be harsh with them.[56]

Oh my bad. Correct me if I'm wrong but he concluded in the article that the meaning of the verse was love for Ahlulbayt, but what he was saying was that we can't se it to prove Imamah? 

Link to comment
Share on other sites

  • Moderators
3 hours ago, -Rejector- said:

Oh my bad. Correct me if I'm wrong but he concluded in the article that the meaning of the verse was love for Ahlulbayt, but what he was saying was that we can't se it to prove Imamah? 

That's correct. The meaning is that muslims must love them for the recompense of the reward of Paradise. 

Link to comment
Share on other sites

  • Advanced Member
6 hours ago, -Rejector- said:

Oh my bad. Correct me if I'm wrong but he concluded in the article that the meaning of the verse was love for Ahlulbayt, but what he was saying was that we can't se it to prove Imamah? 

Salam

3 hours ago, Abu Nur said:

That's correct. The meaning is that muslims must love them for the recompense of the reward of Paradise. 

This is minimum amount of love in similar  fashion of merchant's prayer which people  pray in hope of going to Paradise that is a step better  than slave's prayer which is prayer in hope of nt going  to hell which upmost level of love is prayer of free people for thanking Allah which this highest level of love is accepting  Imamah of Ahlulbayt (عليه السلام).

Quote

امام علی (عليه السلام) فرمودند: إِنَّ قَوْماً عَبَدُوا اللَّهَ رَغْبَةً فَتِلْكَ عِبَادَةُ التُّجَّارِ، وَإِنَّ قَوْماً عَبَدُوا اللَّهَ رَهْبَةً فَتِلْكَ عِبَادَةُ الْعَبِيدِ، وَإِنَّ قَوْماً عَبَدُوا اللَّهَ شُكْراً فَتِلْكَ عِبَادَةُ الاَْحْرَارِ.

Imam Ali (عليه السلام) said: Some worshiped Allah out of desire (to paradise ), this is the worship of the merchants, and some worshiped Him out of fear, and this is the worship of slaves, and some worshiped Allah in gratitude for the blessings (and that he is worthy of worship). They worshiped. "This is the worship of the free people ."

https://www.mizan.news/377508/انواع-و-اقسام-عبادت-در-کلام-حضرت-علی-ع/

Quote

According to Dr. Shariati's beautiful words, love is a blind boil and a bond from blindness, friendship is self-conscious bond and from clear insight, love comes from instinct and whatever comes from instinct is worthless. Love is madness. And madness is nothing but the ruin and distress of "understanding and thinking", Friendship[liking ,Mawadah] , in upmost , transcends from limits of reason and leaves understanding and thinking from the earth and carries with  itself to high peak of inward light .

https://namnak.com/تفاوت-میان-عشق-دوست-داشتن.p1384

Link to comment
Share on other sites

  • Advanced Member
Quote

When a soul is liberated and has no order except order  of Allah and has no desire other than his will, this soul reaches the Wilayah and becomes the guardian, and his order and even his gaze in the united hearts of the unitarian lovers create movement!

It is love and guardianship that Mu'awiyah, Ahmad Hanbal, George Jordac and others do not benefit from it, that the ruler within them and the stimulus in their existence is not the cause of Ali and the order of Ali; Where the desires and the words and the effects rule in them.

Although Mu'awiyah loves Ali, he wants the monarchy more than Ali and he loves it.

And Ahmad Hanbal, although he writes poetry for Ali, has government  of  another on his shoulder .

And George Jordac, although he writes about Ali, does not write for Ali; Which has another stimulus and an emotion has just put him on the wheel.

But the Malikr?

He has reached to the Wilayah and enjoys the blessings of the Wilayah . Sitting and standing and coming and going and loving and being his enemy are all controlled by the Wali; Not from the desires and the words and the effects.

The Malik  has found that Ali, this man free from wrongdoing, and this man aware of the truth, is more interested in the Malik than the Malik, and is more aware of the Malik's interests than the Malik, and thinks more than the Malik  and  thinks better than the Malik about  his interests;

So there is no room for delay and no place for rebellion; That rebellions are nothing but harmful folly.

It is a place of surrender and obedience and following and Shiism and following.

https://www.ana.press/news/597547/دوست-داشتن-علی-ع-به-تنهایی-کافی-نیست

https://iusnews.ir/fa/news-details/279994/ولایت-على،-نه-على-را-که-فقط-على-را-دوست-داشتن-است/

Quote

Al-Ghazali says that we have two types of friendship, sometimes it is a coincidence such as neighborhood and being fellow traveler, and sometimes it is voluntary which  that  is religious brotherhood is the second part. He then enumerates four types of friendship, the fourth of which is human friendship for Allah  and in the way of Allah. This is the highest level, the most delicate and the most difficult degree of friendship [17] [18].

18 تفسیر کبیر فخر رازی، ج27، ص166 و کشاف زمخشری، ج4.

17.https://tanzil.net/#42:23

18. Tafseer Kabeer , Fakhr Razi , v27 ,p 166 & Kashaf Zamakhshari , v 4

http://tadabbor.org/print.aspx?Page=Article&AID=32846

Link to comment
Share on other sites

  • Advanced Member

https://fa.imamatpedia.com/wiki/دوست_داشتن_مردم (addendum to last quote  in above)

Quote

Of course, it has been proven in its place that the sign of sincerity in the discussion is that the believer has love of Allah  and the Wali of Allah and an enemity  of enemy of Allah, and no one can claim, I love Allah and his saints, but be friend  with enemies of  Allah , and therefore it can be said with certainty that the love that the Sunnis claim is a claim of love, which is the truth of the real debate, because in their hearts, in addition to the apparent love for the Ahl al-Bayt (عليه السلام), there is real love for their enemies  too.  and these two contradictions and assembly of contradictions are also impossible.

http://tadabbor.org/print.aspx?Page=Article&AID=32846

Link to comment
Share on other sites

Join the conversation

You are posting as a guest. If you have an account, sign in now to post with your account.
Note: Your post will require moderator approval before it will be visible.

Guest
Reply to this topic...

×   Pasted as rich text.   Paste as plain text instead

  Only 75 emoji are allowed.

×   Your link has been automatically embedded.   Display as a link instead

×   Your previous content has been restored.   Clear editor

×   You cannot paste images directly. Upload or insert images from URL.

×
×
  • Create New...