salams!
Here is the 4th install ment of the translation. Here is the original Arabic link: http://www.al-majalis.com/forum/viewtopic.php?t=3791
Please correct any mistakes.
Student Ali
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Fourth: the Almighty says: “Peace be upon the Family of Yaseen (al Yaseen).” (37:130)
The verse that precedes this says concerning Elias (as): {And verily Elias was among our Messengers.}” Therefore, the generality spend tireless effort to interpret “Family of Yaseen” (al Yaseen) as “Elias” (Ilyaseen) claiming that the Arabs usually change some of the pronunciation of words, as in the words “Sinai” and “Sineen .” [See Q' 23:20 and 95:2]
But here it clashes with the basic point that they could not justify; namely, the separation of the word: “al” from “Yaseen.” This (i.e. separation between the words “al” and “Yaseen”) can be found in the ancient, Uthmani codex of the (Holy Qur’an) .
Ibn Jarir (at-Tabari) said in his exegesis:
“There is a difference among the reciters in the recitation of the Almighty’s statement: {Peace be upon Al Yaseen}. The general reciters of Mecca, Basra, and Kufa recite {Peace be upon Ilyaseen} and the general reciters of Madinah recite {Peace be upon Al Yaseen} with the ‘Al’ being disconnected from ‘Yaseen’—which carries the meaning of ‘Peace be upon the Family of Muhammad.’”
This fact is noteworthy due to the fact that there are three reciters who recite “Al Yaseen”. They are Nafi’ , Ibn Amir , and Yaqoub . Al Wahdi says in his exegesis: “And Nafi’ recites ‘Al Yaseen’ and his proof is that it (the word “al”) is separated from ‘Yaseen’ in the Master Codex (al Mushaf). We also say that the same is the case in the others. If it is agreed by the Collective (al Jami’) that it is separate in the Master Codex, why do they connect it and recite “Ilyaseen”?
This was conveyed by Ibn Abi Hatim in his exegesis on the authority of Ibn Abbas…in his statement: {Peace be upon Al Yaseen} he said: “We are the Family of Muhammad” (“The Family of Yaseen”). This is related by at-Tabarani in his Muj’am al Kabir. Ash-Shawkani says in Fathul Qadir that Kalbi says: “The Family of (Al) Yaseen is the Family of (Al) Muhammad.”
Just consider, the strongest proof is that it is a continuously successive (al mutawatira) recitation, coupled with the fact that more than one reciter has recited {Peace be upon Al Yaseen}. This is adequate evidence of the denotation of this verse.
The Almighty says: “Verily God and His angels send blessings upon the Prophet. O you who believe, send prayers upon Him and send him abundant peace.” (33:56)
It is recorded in Saheeh Bukhari in the “Book of the Exegesis of Surah Ahzab” from Ka’b bin Ajra (ra) who says:
‘O Messenger of God, we convey peace (salaam) to you but how do we send prayers (salaat) upon you?’ He (as) said ‘Say: O God, send prayers upon Muhammad and the Family of Muhammad just as you sent prayers upon the Family of Abraham. For you are the Praiseworthy, the Blessed. O God, send blessings upon Muhammad and the Family of Muhammad just as you sent blessings upon the Family of Abraham. For you are the Praiseworthy, the Blessed.’”
It is also related from Abu Said al-Khudri.
Muslim narrates it in his Saheeh in the Book of Prayer in the section on Prayers upon the Prophet, peace and blessings be upon him and his progeny, After the Tashahhud, from Abi Mas’ud al-Ansari and from Ka’b bin Ajra.
Therefore, although the reference to the Family of Muhammad is not in the verse, it is clear according to the consensus of the Muslims, that the formula is in the prayers upon the Prophet and their reality is in it. But their likeness to the Family of Abraham (as) is the will to transfer all of what’s in Abraham and his Family to Muhammad and his Family. Are the blessings of Abraham related to his wives said to be intended for the Family of Muhammad (in the sense of) his wives? Or is the blessing of Abraham related to his sons as in the saying: {…and from my offspring?} (2:124) and the statement {And We will make in your offspring Prophecy and the Book} (57:26) and the statement {I have settled some of my offspring in an uncultivated valley…} (14:37)?
A narration in Uyun Akhbar Ar-Ridha from Ar-Rayyan bin Salt, says that in a class with Ar-Ridha on the verse proving the selection:
Regarding the seven verses: the Almighty, the Blessed says: {Verily God and His angels send blessings upon the Prophet. O you who believe, send prayers upon Him and send him abundant peace.} The opinionated one from among them, when the verse was revealed, asked; ‘O Messenger of God, we know how to send peace to you, but how do we send prayers upon you?’ He said: ‘Say: O God, send prayers upon Muhammad and the Family of Muhammad just as you sent prayers upon Abraham and the Family of Abraham. For you are the Praiseworthy, the Blessed.’ (Imam ar-Ridha asked,) ‘Will you—because of the people—do otherwise?’ They said: No.
Al-Mamun said: There is no disagreement in that being the original (prayer) and the consensus of imams agree to this. However, is this “Al” something that is clearly in the Qur’an?
Abu al-Hassan (as) said: ‘Yes. When God, the Powerful, the Majestic says: {Ya seen. By the Wise Qur’an, verily you (i.e. Muhammad) are from among the messengers who were on the right path} (36:1-2), who does God refer to in His statement {Ya seen}?
The scholars said: {Ya seen} is Muhammad , peace and blessings be upon him and his progeny, and no one doubts this. Abu al-Hassan (as) said: “God, the Powerful, the Majestic, gives Muhammad and the Family of Muhammad virtues and attributes that are not for anyone else. Verily, God, the Powerful, the Majestic never sends peace (yusallim) upon anyone except the Prophets, may God bless all of them. The Blessed, Almighty says: {Peace be upon Noah in all of the worlds} (37:79) and {Peace be upon Moses and Aaron} (37:120) and He doesn’t say “Peace be upon the Family of Noah” or “…upon the Family of Moses” or “upon the Family of Abraham” but He does say {Peace be upon the Family of Yaseen (Al Yaseen)} (37:130) meaning the Family of Muhammad , peace and blessings be upon him and his progeny.