Family of Muhammad in the Qur'an pt 1

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Talib Ali
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اشترك في: الاثنين يونيو 26, 2006 6:17 am

Family of Muhammad in the Qur'an pt 1

مشاركة بواسطة Talib Ali »

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Student Ali

The Family of Muhammad in the Qur’an

The Qur’an had talked about the role of the prophets, like witnessing to the communities, as well as being scholars of the book and its rulings, the divine proof upon man.

Then, the divine choice is not limited to the prophets; verily, God Almighty has included in his choice the households and offspring of the prophets. Is not the Messenger, peace and blessings be upon him and his progeny, one of the apostles? We will review some of the verses that prove this. These verses are explicit; no esoteric interpretations alleged by the enemies of the Shia. Their beliefs are established upon it.

And you will see that most verses addressed concern the People of the House (Ahlul Bayt) of the Messenger of Allah, peace and blessings be upon him and his progeny, specifically:

First: The Almighty says: "Verily God wills to remove from you sin, O People of the House, and purify you thoroughly” (33:33).

This verse was revealed concerning the right of the Five Companions of the Cloak ; Muhammad, peace and blessings be upon him and his progeny, Ali, Fatima, al-Hassan, and al-Hussein (upon them be peace). This verse specifies them without including others. It is consistent with what came down concerning the right of Mary (peace be upon her) {O Mary, verily God has chosen you and purified you by choosing you over the women of the worlds} (3:42). This demonstrates the attachment of the divine will to purify them.

This will to purify differs from the general will that He attaches to all people. For example, in His statement, {Allah does not wish hardship upon you but wills to purify you and shower His blessings on you} (5:6) relates to wudu. The will to purify here relates to the Shari`ah and it is general.

The will to purify Mary, upon her be peace, is similar to the will to purify the People of the House in that it is exclusive to certain persons. This will is not different from what God wills, as in His statement {and we made in his offspring of prophecy and the book} (57:26); and this concerns what was willed when leadership was appointed to the offspring of Abraham .

The most important thing to notice about the verse is that it’s mentioned in the context of talking about wives of the Prophet, peace and blessings be upon him and his progeny, in the beginning of it. {…and stay in your houses (fem.)…} is like that in the verse after it {…and remember what is recited in your (fem.) houses…}; which gives the belief that it is talking about the wives of the Prophet, peace and blessings be upon him and his progeny.

But it is clear to every researcher that returns to the books of this specialty that the sequence of revelation is different than the sequence of recitation in many of the verses of the Noble Qur’an. The statement attributed to al-Baghawi recorded by as-Suyuuti in Sharh as-Sunnah says:

”The Messenger of God, peace and blessings be upon him and his progeny, taught the Companions and made sure that they knew what was revealed to him in the Qur’an in the same sequence which is now in the present canon (i.e. Mushaf). Jibril made sure that he, peace and blessings be upon him and his progeny, knew everything regarding its revelation and where to place this verse and in what surah and so forth…The sequence of revelation is different from the sequence of recitation.”

Indeed, this matter also implies that a Muslim be a person of authority in determining a Makki or Madini (surah). Furthermore, as-Suyuuti, in the chapter entitled “In what was excluded from the Makki and Madini”, says:

“Ibn Hajar in his exegesis on Bukhari says: ‘Some imams give the explanation that a Madini verse could be included in a Makki surah.”

It is more evident in their research on what was revealed last from the Noble Qur’an. As-Suyuuti records on the authority of Ibn Abbas regarding the last verse revealed from the Qur’an, “…and fear the day when you will return to God ...” (2:281). Even though it is the ending, it is in between a verse that deals with usury (i.e. riba) and transactions in Surah Baqarah.

“And if the debtor is in difficult circumstances, then (let there be) postponement to (the time of) ease; and that you remit the debt as charity. Giving would be better for you if you did but knew (v. 280)! And fear the day when you will return to God. Then every soul will be paid in full that which it hath earned, and they will not be wronged (v. 281). O ye who believe! When ye contract a debt for a fixed term, record it in writing…” (v.282).

The contained narrations in the explanations regarding the reasons for revelation of the verse are all gathered with no links to a reason for revelation concerning the wives of the Prophet, peace and blessings be upon him and his progeny… It is said that the reason why the sequence of the Qur’an is contrary to the sequence of revelation is that it must have been appropriate to an occasion.

We say: the difference in the sequence may be in order to protect the verse from understanding a distorted meaning, for the Qur’an’s protection is a miracle. It is strengthened and protected in a natural way, as well as makes exclusion appropriate here. It reminds the wives of the Prophet, peace and blessings be upon him and his progeny, about the statement of distinction of the House…

These verses came concerning advice to the wives of the Prophet, peace and blessings be upon him and his progeny. They are informed in the middle (of the verse) about the greatness of the House, the connection through marital relationship, by the Almighty’s words, “…Verily God wills to remove from you sin…” It is as a servant who works in the house who is connected to it. A connection does not necessitate he shares with it the special honour belonging to the people of the house. There is an indication that he is incompatible with the special honour of the people of the house he works for.

Whatever the case, one would not be able to turn a blind eye to the (seemingly) strange transition from the feminine pronoun to the masculine pronoun in the verse; which must be justified by the one who alleges that it means the wives of the Prophet, peace and blessings be upon him and his progeny,. (It refers to) their jurisdiction of or involvement with the Five Companions of the Cloak, upon them be peace.

One may allege that if the pronoun refers to the Prophet, peace and blessings be upon him and his progeny, and Ali (as), for example, as a justification for the transition to the masculine pronoun, it invalidates the context of the claim. That is why the statement transitions in the verse from the wives to the Messenger of God, peace and blessings be upon him and his progeny, and the Five Companions of the Cloak . Does it include the wives or not? The statements made earlier were relayed regarding the wives of the Prophet, peace and blessings be upon him and his progeny, as well as afterwards. What accounts for the transition?

If it is said that the idea of the transition is to highlight the virtue of the Messenger of Allah, peace and blessings be upon him and his progeny, and the Five Companions of the Cloak, in addition to the wives, then there is no objection. We say that the transition explains the virtue of the Five without including the wives. I see no objection to the first and I see no objection to the second; for the first is like the second.

Yet, despite all that, not one of the scholars of the Sunnah who are reliable says that the verse is solely for wives except what is narrated from the khariji, Ikrima . The change in the pronoun to the masculine is therefore justified to include men with them. The scholars of the sunnah who respect his knowledge, debate between two opinions:

One: It includes the wives of the Prophet according to the sequential context of the Qur’an and also, the Five Companions of the Cloak. An example of this can be seen in Ibn Kathir in his exegesis. His exegesis mentions the verse in which he debates the statements of Ikrima on the distinction of the wives of the Prophet, peace and blessings be upon him and his progeny: “concerning (the view that) they (i.e. the wives) are the only ones considered, I have gathered narrations to demonstrate that it is more general than that.” I have read what we said in the context.

Second: It is a distinction in the verse for the Five Companions of the Cloak. At-Tahawi strongly holds this view and has stated some hadiths contained in the section, said:

“Amr bin Saad on the authority of his father said when this verse was revealed, the Messenger of God, peace and blessings be upon him and his progeny, called Ali, Fatima, Hassan and Hussein, upon them be peace, and said ‘O God, these are the People of my House (Ahlul Bayti)!’” At-Tahawi commented saying: "It is in this hadith that they (i.e. Ahlul Bayt) are said to be the Messenger of God, peace and blessings be upon him and his progeny, Ali, Fatima, Hassan, and Hussein.”

He goes on to say:

“And the hadith of Saad and what we recall from it among the hadiths in the first chapter with the statements regarding it is reasonable with the people that recite (Ahlul ayat ul matluwa). We have taken note that the Messenger of God, peace and blessings be upon him and his progeny, called for his Family when it was revealed and not the remainder of the people mentioned in it (i.e. the verse). When it is as thus, it is impossible to include others in it. And that is a reminder of what we had previously mentioned.

The one who said that the Book of God, the Almighty, indicates that the spouses of the Prophet, peace and blessings be upon him and his progeny, are the special ones in that ayah because it says earlier in the same surah, {O Prophet, say to your wives, if you desire the life of this world…} to the statement {…the first period of ignorance}. It is addressing the wives and not the men. It then says {Verily God wills to remove from you sin…}.

Our answer to him is: that which is before the following statement {Verily God wills…} is an address to the spouses. Then it is followed by an address to the Family by the statement of the Almighty, God {Verily God wills…} Here it addresses the men. Before that, it had the nun (i.e. of femininity) and addressed the wives.”--here ends the statement of at-Tahawi.

And it is also said in al-Akhari (T. 360): “The section that deals with God's statement, {“Verily God wills to remove from you sin, O People of the House, and purify you thoroughly”}, Mohammed bin Hussein, the author of al-Akhari, said, “They are the four who are the source of honour: Ali bin Abi Taalib, Fatima, Hassan, and Hussein, may God be pleased with them.”.

And according to the text of Abu Muhasin al-Hanafi, (he says):

“Regarding the People of the House (Ahlul Bayt), it was reported that the Prophet of God, peace and blessings be upon him and his progeny, said when this verse was revealed: {Verily God wills to remove from you sin, O People of the House, and purify you thoroughly} called Ali, Fatima, al-Hassan and al-Hussein and said ‘O God, these are my People (ahli)!’ It is also narrated that he , peace and blessings be upon him and his progeny, gathered (Ali,) Fatima, al-Hassan, and al-Hussein then they went under his clothing sheet. Then he implored God saying, ‘O God, these are my People (ahli)!’ Umm Salamah said, ‘Oh Messenger of God, may I accompany them?’ He said, ‘You are from my family’--meaning from the wives. It is also in the hadith of al-Ifaki from Yuardhirni from a man. I’ve been informed concerning his view on “Ahli”; it is not a view of the people of the recitation of Qur’an in this chapter. It is supported by a narration of Umm Salamah “Verily this verse was revealed in my house…”and what is narrated by Wathilah.... Wathilah records that Umm Salamah was not of the Quraish. Since Umm Salamah was not of the Quraish she didn’t understand his, peace and blessings be upon him and his progeny, statement according to Wathilah, “You are from my family”--that is, “You are not disobedient to me and you believe in me.” The family of the prophets being their followers is supported by the statement of the Almighty to Noah {He (i.e. Noah’s son) it not of your family, for his actions were not righteous} (11:46), ... And the words of the speech by the spouses of the Prophet, peace and blessings be upon him and his progeny, been alluded to in His words, {…and establish the prayer and pay the Zakat}. His words {Verily God wills to remove from you sin, O People of the House…} maintain the honour of the People of House and raises their value. One can see that in the address to them being made masculine and it does not say “…from you (fem.)…” There’s no proof for the one (mentioned) earlier that said that this verse relates to the wives. This can be illustrated in the narration in which the Messenger of God , peace and blessings be upon him and his progeny, would go to the door of Fatima and say, “Peace be upon you, People of House, for {Verily God wills to remove from you sin, O People of the House, and purify you thoroughly}.”

The statement that the verse includes the wives and Messenger of God, peace and blessings be upon him and his progeny, and excludes Fatima, Ali, and the two Hassans is the opinion of none but some followers of Ibn Taymiyya in modern times who never read the statements of their scholars or were aware of the narrations in the section (just discussed).

It is a sufficient response by a narration by Muslim in his Saheeh in a book of virtues entitled “The Virtues of the People of the House of the Prophet, peace and blessings be upon him and his progeny, on the authority of A’isha who says:

‘The Prophet, peace and blessings be upon him and his progeny, went out one day and upon him was a black, woolen shawl. Then al-Hassan bin Ali came to him. Al-Hussein went with him. Then came Fatima. Then Ali came. Then he (i.e. the Prophet) said {Verily God wills to remove from you sin, O People of the House, and purify you thoroughly}.’”

What of the accounts that we have received from the Mother of the Faithful, Umm Salamah, in which she states: “This verse was revealed in my house”? Consider regarding what was stated by al-Hakim al-Nisaburi in al-Mustadrak ala as-Saheehain:

”On the authority of Ata bin Yasaar, Umm Salamah says regarding: {Verily God wills to remove from you sin, O People of the House…} The Prophet sent for Ali, Fatima, al-Hassan, and al-Hussein, and said, ‘These are the People of my House (Ahlul Bayti).’” Al-Hakim said, “This hadith is authentic upon the conditions of al-Bukhari without deficiency.” Adh-Dhahabi said, “…upon the conditions of al-Bukhari.”

Al-Hakim also says with another chain of narration:

”On the authority of Ata bin Yasaar, Umm Salamah (ra) said The following verse was revealed in my house: {Verily God wills to remove from you sin, O People of the House…}, The Prophet sent for Ali, Fatima, al-Hassan, and al-Hussein, may Allah be pleased with them all, and said, ‘These are the People of my House (Ahlul Bayti).’ Umm Salamah said, ‘O Messenger of God, am I not of the People of your House?’ He said, ‘You are a good person but these are the People of my House. O God, my Family has more right.’”

Al-Hakim said, “This hadith is authentic upon the conditions of al-Bukhari without deficiency.” Adh-Dhahabi said, “…upon the conditions of Muslim, He heard it from Walid bin Mazid from al-Awzaa`i.”

Al-Tirmidhi relates a narration and Umm Salamah is in the chain. Umm Salamah said, “Am I with them (i.e. the Ahlul Bayt) O Messenger of God? He said ‘You are good.’” Then he followed it with the statement, “This hadith is good (hasan) and it is a good thing narrated in this section.”

The phrase "You are a good person," mentioned in al-Mustadrak conveyed an idea similar to what followed it, but the statement, "You are good", is clear when the context requires it to be. We can not say for sure that it is deliberate, but it is obvious that it is unlike many combinations.

Ibn Kathir’s reliance on these narrations becomes obvious by his commenting upon the view of Ikrima that the verse distinguishes the spouses of the Prophet: “concerning (the view)--by the words of Ikrima--that they (i.e. the wives) are the only ones considered, I have gathered narrations to demonstrate that it is more general than that.”, There are so many hadiths that indicate the revelation of the verse concerning the Five Companions of the Cloak, and there is not even one narration that showed that it was revealed concerning “the generality” (i.e. the wives and the Five) from that.

It is noteworthy that Ibn Taymiyya mentions the narrations from Umm Salamah. After noting the narration of A’isha in Saheeh Muslim, he says: "It is well known from the narration of Umm Salamah, from Ahmed and at-Tirmidhi.”

But even more amazing, Muslim in his Saheeh provides evidence in the debate of whether the wife is of the People of the House (Ahlul Bayt). It is in the book of the companions’ virtues in the chapter on the virtues of Ali bin Abi Taalib. He conveys the narration of Zayd bin Arqam when he is asked: “Who are the People of the House; the wives?” He said: “I swear by God, verily a woman becomes betrothed to a man for a time, then he divorces her and she returns to her father and folk”.

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